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PRINCETON,  N.  J. 


PRESENTED  BY 

THE  PRESBYTERIAN  BOARD  OF  PUBLICATION 


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Digitized  by  the  Internet  Archive 
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INDIA. 


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Map  of  India. 


TRYE’S  YEAR 


AMONG  THE  HINDOOS. 


Bry 

JULIA  CARRIE  THOMPSON, 

AOTHOR  op  “ ASPENEIDQE  ” AND  “ LiPK  IN  NARROW  StERETS.” 


PHILADELPHIA: 

PRESBYTERIAN  BOARD  OF  PUBLICATION, 

No.  1334  Chestnut  Street, 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 

THE  TECSTEES  OF  THE 

PRESBYTERIAN  BOARD  OF  PUBLICATION, 


In  the  OfiBce  of  the  Librarian  of  Congress,  at  Washington. 


Westoott  a Thomsow 
Stereotypers,  Philada. 


CONTENTS 


CHAP.  7AQH 

I. — Bombay 7 

II. — The  Parsees 14 

III.  — Elephanta 23 

IV.  — Bombay  to  Allahabad 33 

V. — The  Hindoos 43 

VI. — A Hindoo  Wedding 62 

VII. — The  Hindoo  Widow 59 

VIII. — In  THE  Zenanas 66 

IX. — Sight-Seeing 73 

X. — The  Mutiny 80 

XL — The  Missionary  Martyrs 88 

XII. — Futtehgurh  and  Furrukhabad 95 

XIII.  — The  Sadhs,  and  a Baptism 102 

XIV.  — The  Mohammedans 108 

XV. — The  Taj  Mahal 115 

XVI. — The  Fort  and  the  Pearl  Mosque 123 

XVII.— Delhi 132 

XVIII. — Princes  and  Princesses 138 

3 


4 


CONTENTS 


CHAP.  . PAQB 

XIX.— The  Kohinoor,  the  Begum  aistd  the 

Christians 151 

XX. — What  we  saw  at  Ambaea 158 

XXI. — Boon,  and  the  Mehters 165 

XXII. — Ambala  to  Dehra 171 

XXIII. — Home-Life 179 

XXIV. — The  Royal  Visitor 191 

XXV. — The  Girls’  School 196 

XXVI. — Dehra  Schoolgirls 202 

XXVII. — Elephant  Hunt  and  the  Rajah 212 

XXVIII.— The  Sikhs 219 

XXIX. — Street-Preaching 227 

XXX. — Nobility  in  Tents 235 

XXXI. — Going  Up  Hill 241 

XXXII. — The  Rains 247 

XXXIII. — To  THE  Doon  and  back 252 

XXXIV. — The  Pariah 257 

XXXV. — Sabathu 262 

XXXVL— Lodiana 271 

XXXVII. — Lahore 278 

XXXVIII. — Itinerating 289 

XXXIX. — Benares,  its  Sacred  Wells  and  an  East- 
ern Story 302 


PREFACE. 


The  aim  of  the  present  volume  is  to  place 
before  the  minds  of  the  young  a few  pictures 
of  the  North  India  of  to-day ; principally  of 
its  people,  their  religion  and  habits,  the  mis- 
sion work  among  them  and  the  great  need 
of  more  laborers.  For  some  of  the  finest 
descriptions  and  most  interesting  pages  of 
the  volume  the  writer  acknowledges  with 
pleasure  her  indebtedness  to  a dear  sister 
consecrated  to  the  missionary  service,  Mrs. 
Charles  B.  Newton,  of  Lahore,  India. 

The  historical  and  other  facts  here  given 
have  all  been  gathered  from  authentic 
sources,  and  if  they  be  so  woven  in  the  let- 
ters of  Trye  Grafton  as  to  deepen  the 


6 


PREFACE. 


reader’s  interest  in  the  wonderful  land  she 
visited,  and  lead  him  to  put  forth  one  effort 
for  the  good  of  its  poor  idolatrous  people, 
the  author  will  have  accomplished  her 
purpose. 

Among  the  books  consulted  in  the  prep- 
aration of  this  work  are  the  following : 
Ward’s  ‘‘India  and  the  Hindoos;”  “Life  in 
Bombay Walsh’s  “ Martyred  Mission- 
aries Miss  Brittain’s  “ Kardoo Lowrie’s 
“Manual  of  Missions;”  Sleeman’s  “Hambies 
and  Becollections  of  an  Indian  Official;” 
Mrs.  Meer  Hassan  All’s  “ Observations 
on  the  Mussulmans  of  India;”  and  Dr. 
McLeod’s  “Days  in  Northen  India.” 

J.  C.  T. 


f 


Philadelphia,  Pa.,  June,  1871. 


Trye’s  Year 

AMOI^G  THE  HINDOOS. 


I. 

BOMBAY. 

Bombay,  October  9,  18 — . 

Y DEAR  BROTHER  ARGYLE : Here 
at  last ! You  don’t  know  how  glad  I am  to 
be  on  dry  land  once  more  and  have  room 
enough  to  move  about.  No,  nor  can  I 
begin  to  tell  you  how  delighted  I was  to  see  your 
dear  handwriting  again.  If  ever  letters  were  de- 
voured, those  awaiting  us  here  certainly  belong  to 
that  class.  I am  really  in  India.  Think  of  it! 
The  sun  is  shining  fearfully  bright  and  hot  while 
you  are  away  around  in  the  earth’s  shadow,  and,  I 
hope,  having  pleasant  dreams.  Yes,  I am  in  India, 
and  that  means,  too,  that  I am  now  to  write  sen- 
sible letters  to  you.  Father  says  that  we  are  ex- 
pected to  learn  a great  deal  this  year,  if  we  are  not 

in  school.  He  believes  that  we  don’t  really  know 

7 


8 


TRYE'S  YEAR. 


anything  until  we  can  write  it  or  tell  it  to  another, 
so  he  wishes  me  to  put  down  in  black  and  white 
what  I learn.  He  told  me  to  think  over  the  mat- 
ter, and  let  him  know  what  I considered  the  best 
and  pleasantest  mode  of  doing  this.  This  is  one 
of  father’s  ways  of  showing  me  just  what  is  best. 
I wouldn’t  like  to  have  him  say  to  me,  Trye,  you 
must  do  exactly  so,”  but  when  he  tells  me  to  think 
for  myself,  I always  wish  he  would  give  me  a sort 
of  hint  as  to  what  would  be  the  very  best  way. 

I want  to  please  him,  of  course,  and  I want  to 
do  right  too,  so  I set  to  work  thinking.  My  first 
plan  was  to  write  a diary.  I have  begun  about 
ten  diaries  at  different  times  in  my  life,  but  my  in- 
terest in  them  always  oozes  out  before  they  catch 
any  thoughts  worth  keeping. 

This  project  was  discarded,  and  I don’t  know 
what  I should  have  done  had  not  the  brilliant  idea 
flashed  across  my  mind  that  I would  write  to  you. 
Yes,  that  will  keep  up  my  enthusiasm,  I am  sure. 
You  will  be  glad  to  know  just  what  I do  and  see 
and  learn.  You  won’t  view  me  with  a critic’s 
eye,”  but  will  sympathize  with  me  in  pleasures 
and  troubles,  if  I have  any,  as  you  have  done  many 
a time  before.  It  would  be  dull  business  for  me 
to  write  all  these  things  in  a book  for  no  one  to  sec 


BOMBAY. 


9 


but  myself.  I have  enough  of  my  own  company 
without  writing  to  myself. 

I gave  father  my  decision,  and,  of  course,  he 
asked  my  reasons  for  rejecting  the  diary  plan  and 
making  you  the  repository  of  all  my  Eastern  lore. 
(Don^t  that  sound  grand  ?)  I told  him  as  well  as 
I could,  and  he  seemed  to  expect  just  what  I said, 
and  in  the  order,  if  there  were  any,  in  which  it 
came.  He  liked  my  way,  and  had  believed  that  I 
would  come  to  the  conclusion  I did  if  I only 
thought  the  matter  over. 

Now,  dear  big  brother,  you  will  have  to  take 
all  that  comes  from  my  pen,  good,  bad  or  indiffer- 
ent. I only  wish  you  could  be  with  us  here ; then 
our  family  would  be  complete.  If  you  only  hadn’t 
grown  too  old  for  a schoolboy,  and  got  to  be  a 
doctor  that  everybody  sends  for  when  we  want 
him  most,  I don’t  doubt  that  we  should  have  had 
you  with  us. 

Father  and  mother  both  enjoy  traveling  very 
much,  and  seem  several  years  younger  since  they 
have  left  the  cares  of  home  behind  them.  Chat  is 
as  full  of  fun  as  ever,  and  quite  a tease.  Yesterday 
afternoon,  when  a gentleman  was  calling  on  father 
and  mother,  he  came  in  with  a very  distressed  coun- 
tenance, and  announced  to  me  that  sixteen  of  my 


10 


TRYE^S  YEAR. 


trunks  were  safe,  but  the  seventeenth  was  nowhere 
to  be  found.  But  you  know  one  cannot  feel  an- 
noyed with  him  very  long.  He  and  I have  some 
grand  good  times,  and  he,  being  a boy  of  fourteen, 
can  go  anywhere  and  see  everything,  which  he 
reports  in  his  own  way.  Now  you  have  an  account 
of  the  whole  family  excepting  your  humble  servant, 
Trye.  You  will  have  enough  of  her  hereafter. 
You  were  very  kind  to  remember  her  sixteenth 
birth-day,  which  was  passed  out  of  sight  of  land. 

I wonder  how  girls  get  along  who  have  no 
brothers  like  mine  ? It  would  be  nice  to  have 
sisters,  but  then  I wouldn’t  have  all  the  teasing 
and  petting  and  spoiling  that  I have  now.  There 
is  only  one  thing  to  which  I have  never  been  quite 
reconciled : father,  in  his  fondness  for  history,  gave 
you  boys  pretty  names  of  the  heroes  he  admired — 
Argyle  and  Chatham — while  I have  to  be  content 
with  Tryphena.  I know  it  is  a Bible  name,  and 
that  ought  to  satisfy  me.  I suspect  mother  gave 
me  the  name  because  she  found  it  there,  but  if  they 
had  hunted  in  history  instead,  I might  have  been 
Maria  Theresa,  Josephine,  Marie  Louise,  Victoria, 
Alice  Maud  Mary  or  something  as  stately.  But 
never  mind;  my  friends  think  quite  as  much  of  me 
as  if  they  called  me  by  a prettier  name  than  Trye. 


BOMBA  Y. 


11 


Now  for  Bombay.  You  know  what  a bugbear 
my  landing  at  this  place  was  before  I started.  I 
have  long  before  this  become  experienced  in  land- 
ing in  small  boats,  but  was  a little  troubled  when  I 
found  the  tide  low,  so  that  even  a small  boat  could 
not  reach  the  shore,  and  I must  be  carried  by 
natives.  You  should  have  seen  us  coming,  one 
after  another,  on  chairs  such  as  we  used  to  make 
with  our  hands,  our  arms  around  the  necks  of  the 
two  brown  men  who  carried  us.  Chat  had  picked 
up  a few  Hindoo  words  while  on  shipboard,  and 
thought  this  a good  time  to  use  them.  He  fii’ed 
his  whole  vocabulary  at  the  men  who  carried  him, 
and  they,  unable  to  make  any  sense  of  it,  seemed 
quite  troubled  at  first,  but  when  he  burst  into  a 
laugh  they  felt  privileged  to  follow  his  example, 
and  enjoyed  it  amazingly. 

This  harbor  is  a beautiful  one.  I wish  I had  a 
picture  of  it  to  send  you.  The  city  of  Bombay  is 
on  an  island  of  the  same  name,  which  is  about  eight 
miles  in  length  from  north  to  south,  and  three  in 
width.  To  the  north  is  the  island  of  Salsette. 
Colaba  and  Old  Woman’s  Island  are  on  the  south. 
With  Colaba,  Bombay  is  connected  by  a causeway  so 
high  as  to  be  above  the  sea  at  high  tide.  Between 
Bombay  and  Salsette  is  another  causeway  with  an 


I 


12 


TRYE'S  YEAR. 


arched  stone  bridge,  besides  a second  one  built  for 
the  purposes  of  the  great  Indian  Peninsular  Rail- 
way. Mlthin  the  harbor  are  some  smaller  islands. 
Among  these  are  Cross,  Butcher,  Caranja — which 
is  rocky  and  barren — Elephanta — green  and  beau- 
tiful— Oondaree  and  Kundaree  islands. 

A large  part  of  Bombay  is  enclosed  by  walls, 
and  called  the  fort.  It  is  about  a mile  long  and  a 
quarter  of  a mile  in  width.  The  fortifications 
in  the  town  and  about  the  harbor  are  extremely 
strong,  and  there  appear  to  be  soldiers  enough  to 
protect  the  place  well.  In  fact,  you  soon  perceive 
that  India  belongs  to  the  English.  They  take  the 
lead  everywhere,  and  too  often  treat  the  natives 
with  contempt.  Chat  goes  out  and  talks  with  the 
soldiers  whenever  he  can.  He  is  quite  taken  with 
their  bright  uniforms,  and  asks  them  all  about  the 
forts  and  their  own  exploits.  You  know  the 
British  soldiers  wear  red  coats  here  as  in  old 
Britain  itself.  Chat  was  out  this  morning  upon 
Dunjanee  hill,  which  is  occupied  by  soldiers,  and 
commands  the  town.  He  says  you  can  see  over 
the  city,  the  islands  around  and  far  out  upon  the 
water.  The  view  must  be  grand. 

We  rode  out  last  evening,  for  people  do  not  go 
out  here  for  pleasure  till  about  six  o^clock,  the 


BOMBAY. 


13 


heat  of  the  sun  is  so  oppressive.  In  the  centre 
of  the  town  we  found  a large  open  space  called 
the ' green,  around  which  are  many  handsome 
houses  and  some  churches.  On  the  left  is  a large 
showy  house,  which  we  were  told  is  the  govern- 
ment house.  On  the  right  of  the  gate  is  the 
bazaar.  Here  the  native  merchants  live.  Father 
told  us  as  we  rode  along  of  two  great  fires  which 
occurred  here  a long  time  ago.  One  was  in  1803. 
It  destroyed  a large  number  of  buildings  and  much 
property  of  the  native  merchants.  The  other  was 
in  1845,  in  which  about  two  hundred  houses  were 
burned.  While  the  fire  was  raging  the  police 
learned  that  a house  with  the  upper  part  in  flames 
had  in  the  basement  a number  of  barrels  of  gun- 
powder. A party  of  seamen  had  been  drafted 
from  ships  in  the  harbor  to  help  put  out  the  fire. 
They  forced  their  way  into  the  burning  building 
and  brought  out  the  powder,  several  thousand 
pounds  in  all.  I think  they  were  heroes,  don’t 
you?  And  they  saved  thousands  of  lives  by 
their  noble  act.  But  my  letter  is  growing  long, 
and  I must  leave  the  remainder  of  my  ride  for 
another.  Your  far-off  sister, 

Tkye. 


r f4iUi 


II. 


■nkv.  ^ 


5;i?  :i 


THE  PARSEES. 

Ills  letter  was  to  be  a continuation  of  the 
last,  so  I will  begin  where  I left  off.  I was 
so  greatly  interested  in  father’s  narrative 
that  I almost  forgot  where  I was  for  the 
time,  till,  just  as  he  ended,  we  turned  and  looked 
out  upon  the  west.  There  was  a picture  of  gor- 
geous beauty  such  as  I had  never  seen  before ; the 
sky  and  water  seemed  one  blaze  of  glory.  Along 
the  beach  were  a number  of  men  called  Parsees 
prostrating  themselves  and  apparently  rapt  in  de- 
votion as  they  kept  rapidly  repeating  their  prayers. 
For  the  moment  it  did  not  seem  strange  to  me 
that  they  should  fall  down  to  reverence  such  great 
beauty.  From  mother’s  lips  came  the  words,  ‘^Eye 
hath  not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man  the  things  which  God  hath 
prepared  for  them  that  love  him,”  then  I thought 
why  it  was  father  had  said  that  that  verse  contained 
the  best  description  of  heaven  we  could  have.  This 


THE  PARSEES. 


15 


is  what  my  eyes  see,  and  I cannot  imagine  anything 
to  surpass  it,  but  there  is  something  above  far  more 
glorious  than  all  this — something  more  beautiful 
than  imagination  can  picture. 

These  were  my  thoughts  as  we  watched  the  set- 
ting sun.  When  it  had  sunk  behind  the  water,  the 
worshipers  arose  and  gathered  in  groups  to  enjoy  a 
little  conversation.  Their  dress  is  different  from 
that  of  the  Hindoos  or  Mohammedans,  and  had  at- 
tracted my  attention  before.  They  wear  loose  silk 
trowsers,  below  which  you  can  see,  in  many  cases, 
English  shoes  and  silk  stockings;  their  coat,  or 
outside  garment — it  isnT  much  like  the  coat  Eu- 
ropeans wear — is  a long  tunic  of  linen  or  calico 
reaching  about  to  the  knee  or  below.  They  do  not 
wear  any  sash  or  belt,  as  most  other  natives  do, 
although  father  says  their  girdle  was  in  former 
times  a badge  of  their  sect.  They  prize  cashmere 
shawls  very  highly,  and  wear  them  around  their 
shoulders  in  cool  days,  instead  of  giving  them  to 
their  wives  and  daughters.  They  have  a peculiarly 
shaped  headdress  of  dark,  spotted  muslin,  the 
priests  alone  wearing  a white  covering  for  the 
head. 

I asked  father  about  these  strange  people  when 
we  reached  home,  and  he  told  me  several  things 


16 


TRYE^S  YEAR. 


which  interested  me  much.  He  says  they  are  the* 
descendants  of  the  fire-worshipers  of  Persia — 

“ Those  slaves  of  fire  who,  morn  and  even, 

Hail  their  Creator’s  dwelling-place 
Among  the  living  lights  of  heaven.” 

During  the  seventh  century  they  took  refuge  in 
Korassan  upon  the  conquest  of  their  own  country  by 
the  Moslems.  They  first  appeared  in  India  about 
the  year  766,  and  their  earliest  settlement  was  the 
island  Din  on  the  south  coast  of  the  peninsula  of 
Kattywar;  from  thence  they  migrated  to  Surat  and 
Broach,  and  finally  to  Bombay.  Their  religion  is 
very  strange;  I wonder  that  people  so  intelligent  can 
believe  such  foolish  things.  Their  Bible  is  the  Zend- 
avesta  or  Zend  Word,  which  is  composed  of  several 
parts ; in  fact,  the  missionaries  have  not  been  able 
to  find  the  book  in  a collected  form.  Zoroaster  they 
believe  to  have  been  the  founder  of  the  sect  and 
the  writer  of  the  book,  but  most  persons  who  have 
investigated  the  matter  think  the  book  a spurious 
one  written  since  the  time  of  Zoroaster  (500  B.  c.). 

According  to  this  book,  there  are  two  deities, 
Hormuzd,  the  author  of  good,  and  Ahriman,  the 
author  of  evil.  The  Parsees  worship  not  only 
good  and  evil  deities,  but  almost  everything  that  is 


f 


THE  PARSEES.  17 

named  in  heaven  and  earth.  The  earth,  fire,  water, 
dogs  and  some  other  objects  are  considered  espe- 
cially sacred  by  them.  According  to  their  code,  “ a 
person  who  strikes  a water-dog  is  treated  to  ten 
thousand  stripes,  and  he  must  by  way  of  atonement 
carry  ten  thousand  bundles  of  dry  and  the  same 
quantity  of  soft  wood  to  the  fires  of  Hormuzd; 
he  must  furnish  ten  thousand  barsams  (trees)  and 
ten  thousand  zors  of  pure  horn  (a  kind  of  tree)  and 
its  juice.  He  must  kill  ten  thousand  reptiles  that 
creep  on  their  bellies,  ten  thousand  reptiles  in  the 
form  of  a dog,  ten  thousand  turtles,  ten  thousand 
land-frogs,  ten  thousand  water-frogs,  ten  thousand 
ants,  ten  thousand  blood-suckers  and  ten  thousand 
stinging  flies,  and  he  must  take  out  ten  thousand 
impure  stones  from  the  ground.’^  This  is  only  a 
part  of  the  penalty. 

Chatham  says  he  wishes  they  would  strike  more 
water-dogs,  so  as  to  destroy  a few  more  ten  thou- 
sands of  vermin.  But  just  think  how  terrible  it  is 
for  human  beings  to  live  and  die  believing  such 
things,  when  there  is  no  other  name  under  heaven 
given  among  men  whereby  we  must  be  saved 
None  other  name  than  that  of  Jesus.  How  I wish 
they  would  all  believe  what  the  missionaries  tell 

them,  and  love  oui  dear  Saviour ! Some  of  them 
2 


18 


TRYE'S  YEAR. 


are  Christians,  but,  as  a class,  they  are  bitter  op^ 
posers  of  our  religion.  They  have  several  fine 
temples  here  in  which  they  worship  at  sunrise  and 
sunset ; this  they  do  by  repeating  prayers  and  read- 
ing from  the  Zendavesta.  They  are  not  so  devout 
as  the  Hindoos,  and  are  often  absent  from  their 
temple  service. 

Father  read  to  me  about  one  of  their  burial-places. 
It  is  almost  too  dreadful  to  repeat,  but  my  account 
is  hardly  complete  without  it : A circular  un- 

covered building  is  erected,  sometimes  from  fifty 
to  sixty  feet  in  diameter  and  thirty  feet  high.  It 
is  built  up  within,  leaving  a parapet  about  one  and 
a half  yards  high,  the  interior  space  sloping  with  a 
gentle  convexity  to  the  centre,  where  there  is  a 
w^ell  five  yards  broad.  Immediately  around  this 
well  are  grooves,  in  which  the  bodies  of  the  dead 
are  deposited  and  left  exposed  to  the  vultures.  As 
soon  as  these  voracious  birds  have  stripped  the 
bones,  the  surviving  relatives  return  to  the  ceme- 
tery and  cast  them  into  the  well,  whence  they  are  re- 
moved at  certain  periods  by  means  of  subterranean 
passages  and  flung  into  the  sea.’^ 

Oh  how  thankful  everybody  in  America  ought 
to  be  for  living  where  people  worship  the  true  God  ! 
I suppose,  if  we  had  been  taught  to  worship  the 


THE  PARSEES. 


19 


sun  or  fire  or  idols,  like  these  poor  people,  we  would 
have  done  as  they  do,  and  yet  it  seems  strange  that 
they  cannot  see  how  wrong  they  are.  It  isn’t  be- 
cause they  are  ignorant  in  other  things.  I used  to 
think  that  all  the  natives  whom  the  missionaries 
went  to  teach  were  savages,  but  they  are  not  in 
India.  Some  of  these  people  are  among  the  most 
intelligent  in  the  world. 

The  Parsees  are  fine  business-men,  the  brokers 
and  factors  of  the  Europeans.  They  speculate  too. 
Chat  says  he  would  like  to  see  them  on  Wall  street, 
and  seems  to  think  that  the  sharp  men  there  would 
not  be  likely  to  outstrip  them  in  the  race  for  money. 
They  are  excellent  carpenters,  shipbuilders  and 
jewelers  too.  In  fact,  they  seem  to  succeed  in 
whatever  they  undertake.  As  you  may  imagine, 
they  are  rich  and  own  many  of  the  handsome 
houses  in  Bombay ; one  of  the  finest  of  these  was 
built  by  the  celebrated  Parsee  gentleman.  Sir  Jam- 
setjee  Jejeebhoy.  What  a singular  name,  isn’t  it? 
He  was  the  first  native  of  India  who  was  made  an 
English  baronet. 

At  the  time  of  the  Crimean  war  he  contributed 
so  largely  for  the  suffering  British  soldiers  that 
Queen  Victoria  gave  him  the  title  of  knight,  after- 
ward that  of  baronet.  According  to  the  Parsee 


20 


TRYE’S  YEAR. 


custom,  his  son  would  take  the  name  of  Jamsetjee, 
and  his  first  name  would  descend  to  his  son,  and  so 
on.  In  that  way  the  name  Jejeebhoy  would  be  en- 
tirely lost  with  the  death  of  its  owner.  In  order 
to  retain  this  last  name  in  the  family,  a clause  in 
the  patent  of  the  creation  of  that  baronetcy  makes 
the  heirs  to  the  title  all  Jejeebhoy s. 

This  gentleman  built  two  large  hospitals  and  the 
magnificent  causeway  between  Bombay  and  Sal- 
sette,  besides  doing  many  other  good  deeds.  Father 
has  become  acquainted  with  two  or  three  of  these  gen- 
tlemen, and  called  with  a friend  at  the  house  of  one 
of  them.  The  house  is  a very  large  one,  and  you 
will  not  wonder  that  it  is  when  I tell  you  that  four 
generations  of  the  family  live  in  it.  When  the  sons 
and  grandsons  marry,  they  bring  their  wives  home, 
so  the  family  becomes  very  large.  The  gentlemen 
went  no  farther  than  the  general  reception-room, 
and  said  they  were  highly  entertained  by  the  old 
grandfather  with  several  of  his  sons,  grandsons  and 
great-grandsons. 

The  women  occupy  a long  room  furnished  with 
couches  ; the  old  grandmother  rules  here,  and  what 
she  says  to  her  daughters-in-law,  her  granddaugh- 
ters and  great-granddaughters  has  to  be  obeyed. 
It  is  said  to  be  a sight  to  see  the  jewels  these 


THE  PARSEES. 


21 


people  wear,  even  to  the  little  babies.  Strings  of 
large  diamonds,  emeralds  and  pearls  hang  from 
the  neck  to  the  waist,  while  the  arms  are  almost 
hidden  from  above  the  elbow  to  the  wrist  by  the 
numerous  bangles  or  bracelets  composed  of  valu- 
able jewels.’^  They  wear  also  jewels  in  the  nose, 
and  their  ears  are  much  disfigured  by  being  per- 
forated all  around  and  heavy  pendants  hanging 
from  them.  They  wear  what  they  call  a saree  over 
their  head,  so  as  to  hide  their  hair  altogether;  they 
are  said  to  have  beautiful  hair,  and  it  seems  a pity 
to  have  it  hidden  from  view.  I am  sure  they 
would  look  pretty  if  they  dressed  as  we  do. 

They  are  kept  imprisoned  in  their  own  rooms 
very  much  as  the  Hindoo  women  are.  That  is  their 
custom,  although  many  of  them  now  ride  out  with 
their  husbands,  and  really  have  as  much  liberty  as 
other  ladies.  The  girls  are  married  when  children, 
and  go  to  live  at  the  houses  of  their  fathers-in-law. 
These  Parsees  form  only  a small  part  of  the  in- 
habitants of  Hindostan ; there  are,  however, 
seventy-five  thousand  of  them  in  Bombay. 

I hope  to  tell  you  something  of  the  other  j'jeople 
hereafter,  but  there  is  such  a variety  that  I can 
only  attend  to  one  class  at  a time.  You  see  here 
Hindoos,  Mohammedans,  Persians,  Armenians, 


22 


TRYE'S  YEAR. 


Parsees,  Portuguese  and  English.  The  Portuguese 
appear  to  have  sunk  rather  than  risen  in  life  from 
their  long  sojourn  in  India.  Their  complexion  is 
now  darker  than  that  of  many  of  the  aborigines 
of  Asia.  Many  of  them  have  residences  in  the 
settlement  of  Goa,  some  distance  south  of  here,  and 
leave  their  families  that  they  may  become  cooks, 
tailors,  and  sometimes  clerks,  for  the  British  at 
Bombay. 

I begin  to  understand  the  saying  that  “ it  takes 
all  sorts  of  people  to  make  a world,’^  and  have 
learned  that  I know  very  little  about  this  same  old 
planet.  Probably  you  will  say  that  you  could  have 
told  me  this  latter  fact  before  I left  home,  but 
never  mind  ; I mean  to  know  something  before  my 
return. 


III. 


ELEPHANTA. 

ERE  we  are,  still  at  Bombay,  and  I am  glad 
to  have  remained  longer  than  we  at  first  in- 
tended, for  we  have  had  a delightful  day  at 
Elephanta,  which  I must  tell  you  about. 
The  party  consisted  of  our  English  friends,  the 
Stanhopes,  who  were  our  traveling  companions 
from  Egypt,  with  Mr.  Stanhope’s  nephew.  Ensign 
Bartley,  ourselves  and  almost  as  many  servants. 
The  air  is  now  delightful ; the  rains  are  over,  and 
we  are  sure  of  pleasant  weather  every  day.  It  is 
still  very  warm,  however,  in  the  sunshine,  and  we 
new-comers  are  especially  warned  against  being  in 
it,  even  when  it  may  be  a pleasant  change  from  the 
cool  shade.  For  this  reason,  as  well  as  to  make  a 
long  day,  we  breakfasted  early  and  started  for  the 
famous  island  while  the  sun  could  do  no  more  than 
peep  at  us  from  above  the  distant  mountains. 

Our  little  boat  was  about  two  hours  in  reaching 
the  island,  but  the  sail  was  so  delightful  that  the 
time  seemed  short.  Elephanta  is  about  six  miles 

23 


24 


THYE^S  YEAR. 


in  circumference,  but  it  looks  larger  as  we  sail 
toward  it,  probably  because  of  its  hills,  which  give 
it  a more  dignified  appearance  than  have  the  level 
islands.  We  can  see  from  the  boat  the  two  ranges 
of  hills  running  the  entire  length,  and  the  valley 
between  them.  Father  said  that  was  the  way  he 
liked  to  study  any  subject — first,  to  have  a bird’s- 
eye  view  (ours  was  the  view  of  a water-bird — a 
duck,  for  instance)  of  the  whole,  then  examine  in 
detail.  I suppose  that  is  the  way  he  has  learned 
so  much.  For  my  part,  I .wasn’t  studying  much 
just  then,  though  I was  having  a picture  photo- 
graphed on  my  mind  which  will  always  stay  there. 
But  the  business  of  the  hour  was  having  some 
lively  conversation  and  a good  time  generally. 
Miss  Priscilla  and  I had  become  pretty  well  ac- 
quainted, and  the  young  ensign  laughed  and  talked 
with  Chat.  The  older  people,  too,  seemed  bent  on 
enjoying  themselves  to  the  utmost,  and  so  we  neared 
the  island — only  neared  it : the  boats  could  not 
touch  it. 

Here  we  are  !”  said  Chat.  All  hands  are  to 
wade  ashore.” 

No,  indeed,”  I said.  would  get  on  your 
back,  but  I don’t  dare  trust  you ; I’d  surely  go 
into  the  water.” 


ELEPHANTA. 


25 


By  this  time  the  strong  brown  men  weie  ready 
for  us,  and  each  took  a passenger  in  his  arms  as  if 
we  were  all  children.  I shrunk  back  at  first — 
this  was  worse  than  being  carried  by  two — but  the 
others  laughed,  and  the  man  assured  us  that  his 
arms  were  strong  and  his  feet  sure,  so  I had  to  sub- 
mit. Chat  said  when  I was  at  Elephanta  I must 
expect  to  do  as  the  elephants  did,  which  joke  was 
rather  too  solid  for  me  to  appreciate.  It  was  a re- 
lief, though,  when  once  more  on  land  and  the  whole 
day  before  me,  in  which  I need  not  think  of  the 
return. 

. A steep  path  leads  from  the  landing  to  the  wide 
platform  from  which  we  enter  the  principal  cave. 
We  all  clambered  up  this,  and  had  our  lunch  bas- 
kets and  other  comforts  brought  to  the  cave,  then 
stopped  to  look  at  the  scenery.  The  view  from 
this  point,  embracing  the  harbor  filled  with  ship- 
ping and  the  surrounding  islands,  is  grand.  We 
were  as  quiet  in  enjoying  it  as  we  had  before  been 
talkative,  but  we  were  all  anxious  to  see  the  cave. 
The  entrance  to  this  one  is  as  wide  as  the  cavern 
itself,  and  we  could  see  in  the  interior  its  whole 
length  of  one  hundred  and  thirty  feet. 

The  massive  pillars  form  a fine  perspective, 
ending  in  the  centre  with  the  figure  of  a three- 


26 


TRYE^S  YEAR. 


formed  god,  or  Trimurtri,  as  it  is  called.  We 
passed  in,  examining  the  pillars  as  we  went.  They 
are  very  elaborately  carved,  and  so  large  that  we 
felt  no  fear  of  the  mountain  coming  down  upon  us. 
Isn’t  it  wonderful  ? These  caves  are  cut  out  of  the 
solid  rock  by  man  ; he  has  carved  these  pillars  and 
left  them  to  support  the  weight  above.  The  walls, 
too,  and  ceiling,  are  covered  with  fine  work.  It 
must  have  taken  many  men  and  much  time  to  do 
it.  Mr.  Stanhope  says  there  is  a tradition  that  in 
former  times  the  Brahmins  knew  of  a process  by 
which  the  hardest  stone  could  be  made  soft ; they 
then  worked  in  it  as  they  chose,  and  when  again 
exposed  to  the  air  it  became  hard  as  before. 

‘^That  sounds,  sir,  like  Hannibal’s  noted  exploit 
of  softening  rocks  with  boiling  vinegar,”  Chat  said. 

Yes ; it  is  about  the  same  thing,  and  I suppose 
one  story  is  as  true  as  the  other.  I wish  the  work 
had  been  left  as  it  was  made.” 

I had  noticed  that  the  pillars  at  the  entrance 
were  very  much  defaced,  and  as  we  passed  along 
found  all  the  others  in  the  same  state. 

Who  has  been  so  rude  as  to  mar  this  beautiful 
work  ?”  asked  father.  I notice  that  the  British 
protect  them  now.” 

^‘Yes,”  sail  Mr.  Stanho|)e,  ^^they  do  the  best 


ELEPHANTA. 


27 


tliey  can,  but  a finger  or  toe  will  disappear  from 
an  image  even  yet.  But,  to  answer  your  question, 
the  Portuguese  were  the  iconoclasts  who  seemed  to 
think  it  a duty  to  remove,  as  far  as  possible,  all 
traces  of  any  religion  at  variance  with  their  own. 
They  have  broken  down  pillars  and  mutilated  im- 
ages all  over  the  island,  as  you  will  see.  But  here 
we  are  before  the  Trimurtri.’^ 

This  singular  image  is  immensely  large  we  find 
in  coming  near  it.  It  stands  on  a raised  platform 
approached  by  steps,  and  rises  eighteen  feet  above 
that,  Mr.  Stanhope  said.  The  three  figures  are 
only  busts,  so  you  may  know  that  they  are  enor- 
mously large.  I asked  father  whom  they  were  in- 
tended to  represent.  He  said  it  is  the  Hindoo 
trinity.  The  words  startled  me ; I asked  him  if 
these  heathens  who  worship  idols  have  a trinity,  as 
we  have. 

They  believe  in  what  they  have  here  tried  to 
represent,^^  he  said — a triune  deity — and  in  that 
fact,  as  in  others  of  their  religion,  we  see  that  they 
have  many  ideas  whieh  came  at  first  from  the  true 
faith,  but  their  religion  is  now  that  of  the  grossest 
idolatry.  Their  principal  god  is  Brahm ; he  is 
supposed  to  be  a spirit,  and  is  not  worshiped  frotn 
the  fact  that  after  creating  the  universe  he  fell 


28 


TRYE^S  YEAR. 


asleep  and  takes  no  further  interest  in  the  affairs 
of  men.  He  gave  existence,  however,  to  the  three 
represented  here — Brahma,  the  creator,  Vishnu, 
the  preserver,  and  Siva,  the  destroyer.  These 
are  worshiped  separately.  You  will  see  in  our 
farther  travels  those  persons  who  worship  each, 
and  the  marks  which  tell  you  the  fact.  How 
unlike  our  glorious  Three  in  One,  whose  service 
is  love 

I was  looking  at  the  giant  figures  all  this  while, 
and  you  don’t  know  how  intensely  sorry  I felt  for 
those  who  were  taught  to  believe  in  such  gods  as 
these.  Brahma,  the  principal  one,  has  a coarse, 
hard  face ; he  occupies  the  middle  and  most  promi- 
nent place.  He  is  supported  on  the  one  side  by 
Vishnu  and  on  the  other  by  Siva.  Siva  has  a 
large  snake  in  his  hand ; this  is  a favorite  symbol 
both  with  him  and  his  wife  Parhuttee  or  Parvathi. 
There  is  something  in  all  these  faces  that  would 
drive  you  away  from  them — nothing  to  make  you* 
love  them. 

^^This  room  is  one  hundred  and  thirty  feet  long,” 
father  said,  after  measuring,  and  one  hundred  and 
twenty-three  wide.”  This  width  includes  two 
large  rooms,  one  on  each  side  of  the  Trimurtri. 
We  went  into  these  rooms. 


ELEPHANTA. 


29 


They  are  dedicated  to  the  worship  of  Siva  and 
Parhuttee/^  said  Mr.  Stanhope  ; that  double  figure 
you  see  in  each  is  Siva  and  his  wife.’^ 

Yes/^  said  Chat,  there’s  the  snake;  I think  I 
shall  know  that  fellow  when  I see  him  again.” 
Those  smaller  images,”  continued  Mr.  Stan- 
hope, ^^are  of  Brahma  and  Vishnu,  but  they  are  not 
at  all  prominent  here.  Brahma  is  seated  on  a 
lotus — that,  you  know,  is  a kind  of  water-lily. 
Vishnu  is  on  the  back  of  his  favorite  eagle  Ga- 
runda.” 

“ There  are  so  few  priests  to  be  seen,”  said 
father,  that  I imagine  the  people  do  not  now  wor- 
ship here.” 

No,”  said  Mr.  Stanhope;  ^^the  few  Brahmins 
you  see  strolling  about  here  are  on  a visit  or  pil- 
grimage to  a spot  they  think  no  longer  sacred.  The 
ruined  state  in  which  these  temples  are  now  is 
proof  to  them  that  they  have  been  abandoned  by 
the  gods.  This,  as  you  will  see,  is  the  finest  one 
and  in  the  best  state  of  preservation  of  the  many 
in  these  hills.  A part  of  them  are  supposed  to  be 
visharos  or  monasteries  for  the  once  numerous 
priesthood  of  Buddhism,  such  as  exist  now  more 
particularly  in  Siam.” 

If  that  be  so,”  returned  father,  they  cannot 


30 


TRYE^S  YEAR. 


date  back  farther  than  the  sixth  century  before 
Christ,  for  then  the  founder  of  that  sect  lived/^ 

^^It  is  now  generally  supposed,’^  said  Mr.  Stan- 
hope, that  they  are  of  more  recent  origin  than 
that  period,  but  when  the  vast  work  was  done,  we 
have  no  means  of  knowing.  Thousands  of  men 
must  have  wrought  here  whose  very  names  have  all 
passed  away.’’ 

In  one  of  the  side  rooms  is  a spring  of  pure  cold 
water,  wkich  was  a delightful  surprise  to  us.  You 
ought  to  have  seen  us  as  we  sat  down  on  broken 
pillars,  or  whatever  we  could  find  in  that  place, 
with  the  stern  gods  stariug  at  us  and  figures  look- 
ing down  upon  us  from  the  walls.  It  gave  me  a 
strange  sensation,  and  I looked  around  to  see  if  I 
was  really  with  friends.  In  the  mean  time.  Chat 
sat  looking  down  upon  himself,  first  at  one  hand, 
then  at  the  other,  then  inspecting  his  boots  one 
after  the  other,  and  finally  pulled  out  his  handker- 
chief in  rather  a troubled  manner  and  twisted  it 
about  every  way  until  he  could  read  his  name. 
Mother  said  to  him,  “Chat,  what  are  you  doing?” 

“ Only  trying  to  find  out  ‘ if  I be  I ;’  mother, 
have  you  a looking-glass  with  you  ? I’d  like  to 
know  for  certain,”  he  said  as  gravely  as  a judge. 

You  may  know  that  we  all  shouted  at  that,  and 


ELEPHANTA. 


31 


concluded  that  we  were  all  ourselves,  even  if  we 
had  got  into  a queer  place.  Our  lunch-time  came 
very  early,  for  we  had  remarkable  appetites  that 
day,  and  the  pure  cold  water  was  a luxury  truly 
appreciated.  I think  that  we  all  tried  to  follow 
the  rule  given  in  our  physiology  to  promote  diges- 
tion, for  we  had  plenty  of  cheerful  conversation. 

Ensign  Bartley  gave  an  experience  of  his  which 
I must  tell  you.  He  arrived  here  at  the  beginning 
of  the  hot  weather,  and  wore  the  comfortable  fa- 
tigue-dress which  most  officers  prefer  at  that  season. 
Meantime,  his  handsome  scarlet  uniform  arrived 
from  England,  and  after  examining  it  he  folded  it 
up  and  replaced  it  in  the  box  until  it  should  be 
needed.  Early  in  the  autumn  the  governor-general 
arrived  at  Bombay,  and  every  officer  wanted  to 
appear  in  his  very  best  at  the  reception  of  that  of- 
ficial. The  ensign  thought  himself  prepared  to 
make  a fine  appearance,  and  drew  out  the  box  con- 
taining the  new  clothes.  You  may  imagine  his 
surprise  and  dismay  to  find  the  whole  suit  com- 
pletely riddled  by  the  white  ants.  It  would  not 
hold  together  to  be  taken  out  of  the  box.  It  was 
a sore  disappointment  to  him,  and  he  had  to  greet 
the  governor-general  in  what  he  had. 

Before  returning  we  visited  some  of  the  other 


32 


TRYE’S  YEAR. 


eaves,  but  iioue  are  so  spacious  or  in  so  good  a state 
of  preservation  as  this.  The  native  name  for  the 
island  is  Gareepoori,  or  place  of  caves.  The  name 
Elephanta  was  given  by  the  Portuguese  from  a co- 
lossal figure  of  an  elephant  cut  out  of  solid  rock 
and  occupying  the  most  prominent  position  in  the 
island.  AVe  could  see  that  the  figure  had  been  in- 
tended for  an  elephant,  but  the  head  and  neck  are 
gone  and  a considerable  part  of  the  trunk  and  lower 
limbs  are  buried  in  the  earth. 

How  I wish  you  could  have  been  with  us  that 
day  ! I know  you  would  have  enjoyed  it.  But  I 
hope  you  will  come  here  some  time  and  see  all  these 
sights  for  vourself. 


1 


lY. 


^3 


BOMBAY  TO  ALLAHABAD. 

OU  will  perceive,  my  dear  brother,  from  my 
Allahabad  postmark,  that  we  have  made 
quite  a change  in  our  position  since  I last 
wrote  you.  Yes,  it  is  a much  greater  dis- 
tance from  Bombay  to  Allahabad  than  I supposed 
when  studying  the  map  of  Hiudoostan  at  home, 
for  the  map  of  this  country  is  always  made  so 
small  compared  with  that  of  ours.  In  this  letter 
I shall  not  attempt  to  give  any  idea  of  the  scenes 
around  me,  but  will  confine  myself  to  the  journey 
here. 


On  the  afternoon  of  Monday  we  took  cars  for 
Nagpore,  a ride  of  twenty-seven  hours.  The  coun- 
try through  which  we  passed  is  the  most  beautiful 
I have  seen  in  India,  and  reminds  me  very  much 
of  American  scenery.  The  first  afternoon  we  were 
in  the  valley  of  the  Western  Ghauts,  crossing  them 
at  sunset.  Many  of  the  peaks  of  the  Ghauts  are 
of  remarkable  beauty,  being  composed  of  strata  of 

soft  rock  which  has  crumbled  away,  leaving  them 
s 33 


34 


TRYE^S  YEAR. 


with  sharp,  square  corners  as  if  they  had  been  chis- 
eled out  by  human  hands.  One  hill  has  a high, 
rectangular  base  covered  with  grass  or  a green  veg- 
etation, surmounted  by  an  immense  rocky  pile  with 
columns  and  spires,  looking  like  a great  old  cathe- 
dral. On  another  hill,  somewhat  similar  in  form, 
are  columns  standing  near  a huge  pile  of  rock,  the 
whole  resembling  the  ruins  of  an  ancient  temple. 

The  trees  of  India  are  my  constant  admiration, 
and  I must  tell  you  about  them  when  I know  them 
better.  There  are  the  peepul,  the  bamboo,  mango, 
mimosa,  teak,  acacia  and  many  others  all  new  to 
me.  The  teak  is  used  extensively  in  shipbuilding; 
the  wood  is  said  to  be  as  hard  as  that  of  our  live- 
oak,  and  it  will  not  corrode  iron  nails  and  bolts. 

The  shipyards  of  Bombay  obtain  much  of  their 
lumber  from  the  Ghauts. 

But  our  sunsets!  They  are  so  magnificent  that  I 
cannot  help  speaking  of  them  again  and  again.  I 
thought  the  first  three  I saw  in  India  the  most  gor- 
geous I had  seen  in  my  life,  such  richness  and 
mellowness  of  color  combined.  Then,  they  extend 
over  a vast  space  of  sky  and  are  of  very  long  du- 
ration. But  to  come  back  to  terra  firma.  I was 
struck  with  the  number  of  English  people  every- 
where and  their  complete  control  of  the  country. 


BOMBAY  TO  ALLAHABAD. 


35 


Every  place  of  importance  seems  to  have  its  bri- 
gade, or,  at  least,  company,  of  troops,  besides  the 
civil  officers.  I have  seen  fewer  English  tradesmen 
than  I expected ; their  settlements  are  always  dis- 
tinct from  the  native  town. 

For  residences  they  have  bungalows  and  large 
compounds.  The  compound  is  simply  the  grounds 
of  the  house,  and  is  frequently  two  or  three  acres  in 
extent.  At  some  central  place  are  the  ehakaries,  or 
offices,  churches,  English  stores  and  public  build- 
ings. The  railway  stations  are  provided  with  sub- 
stantial buildings;  those  in  Northern  India  are 
very  fine  structures  of  brick  or  stone.  Between 
Bombay  and  Nagpore  every  d4p6t  has  its  little 
flower-beds  of  marigolds,  zinias,  four  o’clocks,  cy- 
press vine  and  globe  amaranths,  giving  it  a bright, 
cheerful  appearance.  The  natives  are  very  fond  of 
flowers,  and  frequently  cultivate  them  even  in  their 
miserable  mud  villages.  Indeed,  almost  every  hut 
we  saw  had  its  coarse  vine  running  over  the  roof. 
Prince’s  feather  seems  to  be  their  favorite. 

We  arrived  at  Nagpore  on  Tuesday  afternoon 
and  remained  until  Thursday  afternoon.  How 
glad  we  were  to  see  the  missionaries  there.  They 
seem  to  us  old  friends  whenever  we  meet  them  in 
this  heathen  worl  3.  Rev.  Mr.  Cooper  and  his  good 


36 


TBYE^S  YEAR. 


wife,  of  the  free  Scotch  mission,  are  at  work  here, 
besides  the  English  missionaries.  They  have  a 
girls’  school  in  their  compound  : that  is  such  a 
singular  name  for  a yard  that  it  will  take  me  a 
long  time  to  get  used  to  it.  AVe  visited  this  school, 
orphanage,  as  it  is  called,  and  the  girls  seemed  as 
bright  and  well  behaved  as  those  in  our  schools  at 
home.  They  are  quite  dark,  and  persons  say  not 
as  good-looking  as  the  natives  farther  north. 

They  are  called  Mahrattas,  and  I have  been  ask- 
ing father  about  them.  He  says  that,  according  to 
some  writers,  they  emigrated  from  the  "West  of 
Persia  about  the  seventh  century ; others  say  they 
are  from  Arabia  or  Egypt.  At  any  rate,  they  are 
Hindoos  of  the  Soodra  or  laboring  caste,  and  even 
their  chieftains,  the  head  men  of  their  villages, 
belonged  originally  to  that  low  rank.  They  are 
not  at  all  strict  in  religious  observances,  and  eat 
animal  food,  with  the  exception  of  beef.  They  are 
often  cruel  and  treacherous. 

The  founder  of  the  Mahratta  empire  was  Sevajee, 
the  son  of  an  officer  in  the  service  of  a Moham- 
medan king  of  Bejapoor.  He  lived  in  the  seven- 
teenth century.  Having  collected  an  army  among 
the  mountains,  he  overthrew  the  kingdom  of  Beja- 
poor, and  gradually  united  under  his  rule  the  mul- 


BOMBAY  TO  ALLAHABAD, 


37 


titude  of  petty  states  among  which  the  Mahrattas 
were  divided.  In  1819,  after  a long  war,  the 
Mahratta  power  was  overthrown,  the  peishwa  a 
prisoner,  his  title  and  authority  abolished.^^ 

The  native  teacher  in  this  school  is  a woman 
named  Veranna,  whom  the  pupils  like  very  much, 
and  who  is  really  remarkable.  She  understands  four 
different  languages  besides  the  English,  and  is  a 
great  assistance  to  the  missionaries.  During  the  cool 
weather  it  is  their  custom  to  leave  their  home  and 
go  out  in  the  country  to  do  good  to  the  people  in 
the  wretched  mud  villages.  While  Mr.  Cooper 
preaches  to  the  men,  Mrs.  Cooper  and  Veranna 
gather  the  women  around  them  and  talk  to  them 
of  Jesus.  The  people  about  there  are  a mixed  race 
and  speak  different  languages,  so  it  is  often  neces- 
sary for  Veranna  to  act  as  interpreter.  Sometimes 
she  talks  to  them  herself  of  the  Bible  and  Christ 
and  the  way  to  be  saved.  Then  the  poor  women 
listen  with  great  eagerness,  and  wonder  that  a 
woman  can  know  so  much. 

Father  tried  to  get  bullock  gharries  to  take  us  to 
Jubbelpore,  but  could  not  succeed.  These  gharries 
are  a sort  of  wagon  wdth  cushioned  seats,  and  are 
very  comfortable,  if  not  so  beautiful  as  they  might 
be.  He  then  obtained  what  are  called  daks,  for 


38 


TRYE’S  YEAR. 


which  he  had  to  pay  one  hundred  rupees,  or  fifty 
dollars,  apiece,  to  take  us  one  hundred  and  seventy 
miles.  They  are  convenient  little  stage-coaches, 
having  a broad  seat  in  each  end.  They  would 
easily  accommodate  four  persons  during  the  day, 
but  as  they  are  intended  for  night  traveling  also, 
only  two  grown  persons  are  allowed  to  occupy  one. 
Over  the  space  between  the  seats  a cushioned  board 
is  drawn  at  night.  We  take  our  pillows,  wraps 
and  blankets,  make  a bed  and,  if  possible,  sleep. 

Every  five  or  six  miles  are  stations,  where  we 
obtain  new  relays  of  horses,  and  for  the  mode  of 
starting  them  read  Carleton^s  Xew  Way  Around 
the  World. He  doesn’t  exaggerate  in  the  least. 
Chat  had  been  reading  that  part  of  the  book  and 
laughing  over  it,  but  we  were  not  expecting  quite 
such  an  experience.  I wish  you  could  have  seen 
us  at  the  first  station.  In  trying  to  start,  we  had  a 
man  at  each  wheel  turning  it,  another  pulling  at 
the  horses’  heads,  another  at  the  side  of  the  horse 
pushing,  the  driver  meantime  laying  on  the  whip 
in  an  unmerciful  way.  When  we  did  start,  I feared 
the  horses  would  break  everything  to  pieces,  at 
such  a speed  they  went. 

At  one  station  we  took  a balky  horse.  Three 
different  times  he  lay  down  on  the  ground,  and  as 


BOMBAY  TO  ALLAHABAD. 


39 


often  rose  with  a spring  of  nearly  six  feet  in  the 
air.  A rope  -was  put  around  the  horse’s  body,  and 
two  men  pulled  with  all  their  might  at  the  ends. 
Many  other  means  were  tried  and  a good  hour’s 
detention  was  endured  before  we  were  started.  On 
Friday  we  made  a three  hours’  halt — from  eleven 
o’clock  till  two — at  a bungalow.  We  had  rice  and 
cliicken  curry  and  chapatas  (cakes  of  flour  and 
water)  cooked  for  us.  Every  one  did  full  justice 
to  the  lunch,  I assure  you. 

While  we  were  eating,  a party  of  jugglers  came 
along,  and  I wish  you  could  have  seen  them.  Chat 
said  he  couldn’t  see  through  ” any  of  their  tricks, 
and  you  know  he  has  found  out  several  that  he  saw  at 
home.  A woman  began  the  performance  by  taking 
a bamboo  twenty  feet  long  and  placing  it  upright 
on  flat  stones.  She  then  climbed  to  the  top  with 
the  greatest  ease  in  the  world.  I held  my  breath 
as  she  neared  the  top,  expecting  her  to  fall  to  the 
ground ; but  no,  she  stood  upon  one  foot  on  the 
point  of  the  pole,  balancing  it  all  the  while. 
Around  her  waist  she  had  a girdle  to  which  was 
fastened  an  iron  socket.  She  sprang  from  her  posi- 
tion and  threw  herself  forward,  so  that  the  end  of 
the  pole  entered  the  socket  in  her  belt,  and  she 
lay  upon  it  face  downward.  She  spun  around  in 


40 


TETE^S  YEAR. 


this  horizontal  position  so  rapidly  as  to  make 
you  dizzy  to  look  at  her.  To  vary  the  per- 
formance, she  turned  her  feet  backward  till  her 
heels  touched  her  shoulders,  and  grasping  her 
ankles  in  her  hands,  continued  to  revolve,  looking 
more  like  a ball  than  anything  else.  Finally,  she 
slid  down  the  pole,  and  stood  upon  the  ground  be- 
fore us  as  composedly  as  if  she  had  been  there  all 
the  while. 

Before  we  had  fairly  recovered  from  our  surprise 
a man  came  near  us  and  spread  upon  the  ground  a 
cloth  about  the  size  of  a sheet.  In  a short  time  it 
began  to  move  upward.  The  man  raised  it,  and 
several  pine-apples  had  grown  there.  He  gave 
them  to  us  as  a proof  that  they  were  the  real  article, 
and  they  certainly  were,  if  we  can  believe  the  sense 
of  taste.  After  showing  some  more  feats  as  won- 
derful as  these  and  asking  us  for  backsheesh,’^ 
they  were  oflP,  and  so  were  we. 

Saturday  morning  we  arrived  at  Jubbelpore, 
staved  at  a hotel  till  afternoon,  when  we  took  cars 
for  Allahabad,  where  we  arrived  near  midnight. 
AVe  were  tired  enough  to  sleep  well  that  night,  but 
were  up  in  good  season  the  next  morning  and  ready 
to  look  around  us.  The  house  we  were  in  was  a 
bungalow,  and  such  a good  specimen  of  those  oc- 


BOMBAY  TO  ALLAHABAD. 


41 


cupied  by  Europeans  that  I will  describe  it.  The 
walls  are  plastered  inside  and  out  and  floors  ce- 
mented, so  that  the  only  wood-work  is  the  slight 
door-frames  and  window-frames,  sashes  and  doors. 
The  roof  is  thatched  and  very  pointed,  covering, 
besides  the  house  itself,  a broad  verandah  which 
nearly  surrounds  three  sides  of  it.  From  a distance 
this  roof  looks  like  a huge  extinguisher  placed  over 
the  house. 

Entering  through  a double  door  at  the  front — 
all  the  doors  are  double  and  have  windows  in  them — 
we  are  in  the  parlor.  This  is  a room  twenty-two 
feet  high,  with  the  neatest  and  freshest  of  walls, 
white  overhead,  stained  vellow  at  the  sides  and 
having  a very  neat  cornice.  The  room,  being  a 
long  one,  has  a wide  screen  across  the  centre,  w^hich 
makes  a dining-room  of  the  back  part.  At  the  left 
we  enter  a large  sleeping-room ; back  of  this  is  a 
smaller  one,  off  which  is  a bath-room.  The  bath- 
room in  India  is  an  indispensable  part  of  a house, 
and,  I might  almost  say,  of  every  sleeping-room. 
The  space  to  the  right  of  the  parlor  is  divided  in 
much  the  same  way ; the  floors  are  covered  with 
native  matting ; the  windows  and  doors  have  cur- 
tains of  red  calico,  w-hich  contrast  finely  with  the 
dark-stained  wood.  The  pretty,  inexpensive  ])ic- 


42 


TRYE^S  YEAR. 


tures  on  the  walls  add  a charm  to  the  rooms,  and 
the  house  has  a homelike,  beautiful  appearance. 

That  morning  we  attended  native  service.  How 
strange  it  seemed  to  hear  a sermon  in  an  unknown 
tongue ! The  natives,  however,  listened  to  it  with 
the  utmost  attention.  Many  of  them  have  learned 
to  abandon  the  false  gods  of  their  country,  and  to 
put  their  trust  in  One  ^^able  to  save.’'  In  the 
evening  we  went  to  the  free  Scotch  church,  where 
there  was  a full  house.  The  governor  of  the 
north-west  provinces.  Sir  AYilliam  Muir,  with  his 
wife,  occupied  the  front  seat.  I hope  to  see  more 
of  the  city  before  writing  again,  but,  for  the  pres- 
ent, adieu. 


V. 


THE  HINDOOS. 

WENT  out  this  morning  to  walk  with 
father  and  Chat.  It  was  a beautiful  morn- 
ing, and  so  many  strange  things  to  see  in 
the  streets  of  Allahabad.  I wish  you  could 
have  been  with  us.  There  are  many  sad  sights,  too. 
We  passed  a man  who  was  standing  on  one  foot, 
and  who,  they  tell  us,  had  been  standing  there,  day 
after  day,  for  nearly  twenty  years.  He  was  a very 
filthy  and  wretched-looking  object.  I asked  father 
why  he  was  there. 

He  is  what  is  called  a fakh'”  father  said,  or 
a very  holy  person.  He  thinks  by  doing  as  he 
does  that  he  will  please  the  gods.  You  see  his 
long  hair ; that  is  smeared  with  the  manure  of  the 
cow,  which  they  consider  a very  sacred  animal.” 
Yes,”  Chat  said ; I found  that  out  yesterday. 
I was  looking  about  me,  and  the  first  thing  I knew 
two  cows  came  along  and  began  to  help  themselves 
to  the  things  outside  of  one  of  the  little  ovens  they 

43 


44 


TBYE’S  YEAR. 


call  shops.  I thought  it  very  strange  that  nobody 
drove  them  away,  so  when  I came  up  one  put  her 
nose  rather  too  near  me,  and  I gave  her  a good 
crack  with  the  stick  I had  in  my  hand.  In  an  in- 
stant the  natives  swarmed  around  me  and  began 
talking  in  a very  loud  manner,  and  made  me  under- 
stand that  I had  done  something  very  wicked.  One 
man  who  spoke  English  told  me  what  was  the 
matter,  and  an  Englishman  w'ho  came  along  just 
then  explained  to  them,  or  I don’t  know  as  I would 
ever  have  got  out  of  their  clutches.” 

^^Yes,”  said  father;  ^Hhey  consider  it  a great 
crime  to  strike  these  animals.  They  would  have 
let  them  trample  under  foot  everything  in  the  shop, 
rather  than  touch  them.” 

Just  in  the  outskirts  of  the  city  we  passed  a man 
who  had  an  earthen  jar  of  milk  in  his  hand.  Chat, 
as  usual,  wanted  to  see  what  the  man  had  and  what 
he  was  going  to  do  with  it,  so  he  went  toward  him 
till  his  shadow  fell  on  the  jar;  it  was  quite  early, 
so  our  shadows  were  long.  What  do  you  think 
the  man  did  ? He  stepped  aside,  so  that  our 
shadows  would  not  pollute  him,  then  took  up  the 
jar  and  dashed  it  to  the  ground.  Father  said  he 
was  a Brahmin,  and  could  not  touch  any  food  pre- 
pared by  one  of  a lower  caste  without  losing  his 


THE  HINDOOS. 


45 


own,  nor  could  he  eat  it  after  another’s  shadow  had 
fallen  upon  it.  We  should  sometimes  forget  about 
these  things,  I am  sure,  but  they  never  do.  Father 
told  us  about  a man  of  high  caste  in  the  army  who 
^ell  down  in  a faint.  The  surgeon  ordered  a ser- 
vant of  low  caste  to  throw  water  upon  him.  In 
consequence  of  this,  none  of  his  companions  would 
associate  with  him,  and  the  poor  fellow  soon  after 
killed  himself. 

I asked  father  more  about  the  Hindoos  and  their 
caste  last  evening  as  we  sat  on  the  verandah,  and 
he  told  us  much  of  them.  He  says  there  are  four 
principal  castes,  the  Brahmins,  Kshatnas,  Veishas 
and  Soodras,  but  there  are  a great  many  subdi- 
visions of  each  of  these.  The  Brahmins  are  said 
to  have  proceeded  from  the  mouth  of  Brahma, 
showing  that  they  were  to  be  above  all  other 
mortals.  They  are  the  scribes  and  Pharisees  of 
the  Hindoos,  although  many  of  them  attend  to 
ordinary  business.  They  are  always  honored  by 
those  below  them  in  rank,  and  are  very  proud  and 
overbearing. 

Since  the  English  have  had  possession  of  the 
country,  and  especially  since  railroads  have  been  in 
operation  here,  the  Brahmins  have  learned  a num- 
ber of  lessons  t ) their  advantage.  They  cannot 


46 


TRYE^S  YEAR. 


have  a car  all  to  themselves,  so  they  have  to  sit 
where  others  have  sat,  and  even  to  be  touched  by 
those  of  lower  caste. 

It  must  be  very  hard  for  those  of  them  who 
become  Christians ; they  literally  have  to  leave  all 
for  Jesus.  A Brahmin  gentleman  here — or  babn, 
as  such  are  called — was  converted  not  long^  ao-o, 
and  was  cast  out  by  his  family  entirely  penniless. 
Is  one  of  his  former  friends  would  patronize  him  in 
business,  so  that  he  was  poor  and  failed  for  a long 
time  to  get  employment.  His  wife  came  with  him, 
and  they  struggled  along  together  for  some  time 
before  they  could  get  a comfortable  living.  Yet 
they  never  once  regretted  the  step  they  had  taken. 
I thought  before  I loved  Jesus  that  it  would  be 
very  hard  to  give  up  the  world,  but  I see  now  that 
I didn’t  know  anything  about  making  sacrifices. 
I will  copy  something  which  father  read  to  us  of 
the  Brahmins,  and  which  I think  will  interest  you 
as  it  did  us  : 

^AYhen  the  young  Brahmin  is  twelve  days  old, 
a feast  is  held,  with  many  curious  rites,  for  giving 
him  a name.  AYhen  six  months  old,  there  is  a 
second  feast,  to  attend  to  the  important  step  vtf 
giving  him  his  first  solid  food.  Two  years  laf?r 
the  child  has  his  head  shaved,  his  nails  pared  ai  d 


THE  HINDOOS. 


47 


his  eai's  bored  with  many  ceremonies,  to  the  sound 
of  music.  Again,  at  about  nine  years  of  age,  comes 
the  more  important  and  complicated  ceremony  of 
investing  him  with  the  sacred  cord  of  one  hundred 
and  eight  threads,  made  of  cotton  gathered  and 
spun  by  Brahmins.  This  cord  he  ever  after  wears 
over  his  left  shoulder,  across  the  breast  to  the  right 
hip. 

At  this  time  he  is  first  taught  the  unspeakably 
sacred  prayer  called  the  gayatrij  which  no  other  ear 
must  ever  hear.  Now  he  becomes  a Hwice-born^ 
Brahmin.  AYhen  married,  he  becomes  qualified  for 
the  duties,  honors  and  privileges  of  the  priesthood. 
He  must  eat  no  meat,  nor  anything  that  has  had 
life ; he  must  drink  -no  spirituous  liquors  ; he  must 
use  no  vessel  for  cooking  or  eating  that  has  been 
used  by  any  one  of  a lower  caste.  If  a Soodra  but 
look  upon  the  pot  in  which  his  rice  is  boiling,  it 
must  be  broken.  He  cannot  receive  water  from 
any  but  a Brahmin,  nor  can  he  have  a Soodra  as  a 
servant  in  his  house.  A man  of  any  other  caste, 
even  though  a king,  is  too  impure  to  hand  food  to 
a Brahmin  beggar.’^ 

Altliough  I have  mentioned  the  Hindoos  often 
in  my  letters,  I have  not  told  you  how  they  look. 
Of  course  von  know  a creat  deal  about  them — 

o 


TBYE^S  YEAR. 


- 48 

perhaps  all  I can  tell  you — but  what  we  see  with 
our  own  eyes  appears  more  true  than  the  same 
things  told  by  somebody  of  whom  we  know  noth- 
ing. It  is  a wonder  to  me  every  day  of  my  life  to 
see  these  people,  who  look  like  the  pictures  so  often 
shown  us.  I used  to  think  of  them  as  if  they  were 
about  as  far  away  as  the  moon,  but  now  that  I have 
really  traveled  to  their  home,  the  distance  from 
ours  doesn’t  seem  so  very  great.  The  pictures  give 
you  a better  idea  of  their  appearance  than  all  I can 
say  about  them. 

Their  bodies  are  not  large,  and  often  quite  slen- 
der. Some  of  the  women  have  very  fine  forms,  and 
are  really  beautiful.  You  know  they  belong  to  the 
same  race  that  we  do,  and  have  as  delicate  features. 
The  Brahmins,  ordinarily  (not  always),  are  light  in 
color,  and  the  castes  grow  darker  as  they  descend 
the  scale.  You  soon  learn  to  know  a Hindoo  from 
a Mohammedan,  or  one  of  any  other  class.  “The 
garments  worn  by  the  men  consist  of  a loose  piece 
of  white  muslin,  in  which  there  are  neither  strings, 
buttons  nor  pins,  wound  close  about  the  waist,  and 
falling  below  the  knees,  with  a second  of  finer  ma- 
terial, though  similar  color,  thrown  across  the 
shoulder,  like  a Roman  toga,  and,  except  the  head, 
arms  and  feet,  covering  the  entire  body.’^ 


THE  HINDOOS. 


49 


Most  of  those  Nve  see  here  wear  a turban  on  the 
head.  This  article  consists  of  a long  and  narrow 
strip  of  muslin  wound  upon  a block  of  the  right 
size  and  shape,  when  damp,  as  our  milliners  press 
hats.  Before  a Hindoo  puts  on  a new  garment,  he 
pulls  a few  threads  from  it  and  offers  them  to  some 
god,  that  it  may  wear  well.  Sandals  are  worn  on 
the  feet  by  some  of  the  people,  but  the  most  of 
them  go  barefoot;  stockings  are  almost  unknown 
among  them.  Our  manner  of  dressing  the  feet 
would  greatly  hinder  them  in  their  work,  for  they 
use  their  toes  in  very  many  ways.  The  tailor 
twists  his  thread  with  them ; the  carpenter  holds  a 
board  with  his  toes  while  he  planes  it ; the  driver 
sometimes  pulls  the  tail  of  an  ox  to  quicken  his 
pace  or  picks  up  what  has  fallen  to  the  ground  in 
the  same  way.  Then  the  sewing-men — I know 
you  would  laugh  if  you  saw  one  sew.  The  men 
here  do  the  sewing  instead  of  the  women. 

If  you  take  the  material  for  a dress  to  a dersey, 
and  another  dress  as  a pattern,  you  may  be  assured 
that  he  will  make  the  new  one  exactly  like  the  old 
one.  It  will  fit  just  as  well,  too,  although  he  has 
not  ripped  a seam  to  aid  him  in  cutting  the  new 
cloth.  To  do  all  this,  he  don’t  sit  in  a sewing- 

chair  by  the  window,  as  we  would,  but  you  will  find 
4 


60 


TRYE’S  YEAR. 


him  on  the  verandah  floor  holding  the  work  with 
his  toes,  and  drawing  the  needle  out  from  him  in- 
stead of  toward  him,  as  we  would  do.  It  looks 
very  awkward  to  me,  but  I suppose  it  is  less  dif- 
ficult to  him  than  our  way  would  be. 

Many  of  the  Hindoos  become  very  well  educated 
and  adopt  many  of  our  customs.  In  the  cities 
you  will  see  a number  of  native  gentlemen  dressed 
very  much  like  the  Europeans.  If  it  is  in  cool 
weather,  they  will  have  a valuable  camePs-hair 
shawl  around  their  shoulders. 

The  dress  of  the  women  is  very  simple.  These 
poor  women  I pity  every  time  I think  of  them ; I 
will  tell  you  more  of  them  hereafter.  The  saree 
is  the  chief  article  of  clothing,  and  is  a long  piece 
of  cotton,  muslin  or  silk,  -wrapped  around  the 
middle  and  falling  in  graceful  folds  below  the 
knees.  One  end  is  gathered  in  a bunch  in  front, 
while  the  other  crosses  the  breast  and  is  thrown 
over  the  shoulder.  It  is  from  seven  to  ten  yards  in 
length,  and  may  cost  from  a dollar  upward.  The 
end  is  thrown  over  the  head,  and  is  called  the  chud- 
dah  in  this  part  of  India.  A good  many  of  them 
wear,  besides  this,  a sacque  with  half  sleeves  fitting 
the  form. 

They  wear  a great  many  ornaments ; these  orna- 


THE  HINDOOS. 


51 


ments  are  of  gold  and  silver,  precious  stones  and 
the  imitations  of  these.  Their  arms  are  sometimes 
loaded  with  bracelets,  and  pendants  hang  from  the 
ear  and  the  nose.  The  fingers  and  toes  are  deco- 
rated with  rings,  and  necklaces  of  gold,  precious 
stones,  beads  of  glass  or  coral  are  hung  about  the 
neck.  Children  wear  but  little  clothing  when  quite 
young,  but  generally  have  a number  of  ornaments 
upon  them.  They  call  their  jewels  their  ^^joys.” 
Chat  says  it  is  mail-time,  so  I must  close  abruptly. 


YI. 


A HiyDOO  WEDDING. 

XE  of  the  missionary  ladies  told  me  more 
about  the  Hindoo  women  to-dav,  and  it 
made  me  feel  very  sad.  She  says  the 
women  of  the  hiojh  caste  always  live  in 
their  houses,  and  are  never  seen  by  any  gentlemen, 
except  their  fathers,  brothers  and  husbands.  The 
women  are  never  mentioned  by  the  men ; it  would 
be  considered  an  insult  to  ask  one  about  his  wife  or 
daughter.  A Hindoo,  being  asked  how  many  chil- 
dren he  has,  gives  only  the  number  of  his  sons. 
One,  in  answer  to  this  question,  said,  “I  have  no 
children — only  three  girls.’’  When  a son  is  born 
into  the  family,  it  is  a source  of  great  rejoicing; 
many  rites  are  performed  by  the  priest  and  much 
money  is  given  him  for  his  services,  but  when  a 
daughter  comes  the  event  is  generally  considered  a 
calamity.  The  first  few  years  of  her  life  are  her 
happiest.  She  is  usually  engaged  to  be  married  at 
five  or  six  years  of  age,  and  is  married  at  nine  or 

ten.  If  the  parents  have  not  succeeded  in  finding 
62 


A HiynOO  WEDDING, 


53 


a husband  for  her  by  that  time,  they  believe  that 
their  ancestors  for  five  or  six  generations  will  suffer 
in  consequence.  If  she  is  married  when  very  small, 
she  remains  at  home  for  a few  years,  going  oc- 
casionally to  her  husband\s  house,  but  otherwise 
she  is  taken  there  at  once,  and  seldom  returns. 

There  are  a good  many  ceremonies  connected 
with  a Hindoo  wedding,  and  some  variety  in  them. 
My  missionary  friend  told  me  of  three  which  had 
been  described  to  her  by  the  women  in  the  houses 
where  they  occurred.  One  of  them  is  so  like  the 
description  of  one  in  Kardoo  that  I will  quote 
from  that  in  trying  to  give  you  some  idea  of  the 
strange  performances  they  have.  It  is  a marriage 
in  high  life. 

After  the  barber,  or  some  other  household  official, 
has  made  the  match,  and  the  fathers  think  it  the 
proper  time  for  the  marriage  to  take  place,  the 
bride’s  father  tells  the  mother  to  prepare  for  the 
wedding  at  such  a time.  Then  there  is  a great  ex- 
citement in  the  family.  Sweetmeats  and  curries 
have  to  be  made  and  presents  of  fruits,  sweetmeats, 
etc.,  are  exchanged  daily.  Many  thousand  rupees’ 
worth  of  jewels  are  bought  by  the  bride’s  father  and 
given  to  her,  these  forming  her  wedding  dowry. 
When  the  bride  goes  to  live  at  her  husband’s  house, 


64 


TBYE’S  YEAB. 


her  mother-in-law  takes  possession  of  these,  and 
she  is  never  allowed  to  wear  them  except  by  her 
permission,  and  then  only  such  as  she  chooses  to 
let  her  have.  Sometimes  a wedding  costs  so  much 
that  the  family  are  impoverished  by  it  for  years. 

For  two  weeks  before  the  wedding  the  little  bride 
is  constantly  bathed  in  perfumed  water,  her  feet  and 
hands  dyed  each  day  afresh  with  henna,  and  the 
last  four  days  she  is  obliged  to  sit  holding  in  her 
hand  a little  instrument  with  which  to  blacken  her 
eyelids  and  lashes.  This  is  in  shape  like  a teaspoon 
with  a cover.  Toward  evening  of  her  wedding- 
day  she  is  bathed  in  rose-water,  her  feet  and  hands 
dyed  afresh.  She  is  dressed  in  a silk  saree,  some- 
times embroidered  with  gold.  In  her  ears,  on  her 
head,  neck,  arms,  ankles,  and  even  from  her  waist, 
are  ornaments  of  gold  and  precious  stones.  In  the 
gods’  house,  or  the  room  for  worship,  the  two 
fathers  sit  with  the  goorooy  or  priest,  of  each 
family.  This  is  the  first  scene.  These  gooroos  go 
through  a tedious  set  form  of  an  hour  or  two, 
telling  the  fathers-in-law  what  is  their  duty,  and 
making  all  necessary  settlements  and  promises. 
The  babus  in  the  mean  time  go  about  among  the 
guests,  sprinkling  them  with  rose-water  from  a little 
silver  vase,  and  some  of  the  boys  present  to  each 


I 


A HINJJOO  WEDDING,  55 

guest  a bouquet  of  flowers  and  throw  a wreath  of 
white  flowers  around  each  person’s  neck.  Again, 
a small  silver  box  is  passed  among  the  higher  class 
of  guests,  filled  with  exquisite  perfume.  Into  this 
each  one  dips  his  fingers. 

Then  is  heard  a shout,  ^^The  bridegroom  comes !” 
How  like  the  same  announcement  in  the  time  of 
our  Saviour,  Behold  the  Bridegroom  cometh !” 
Five  or  six  little  girls  of  the  house  not  over  six 
years  of  age,  with  lighted  torches,  run  through  the 
court  out  into  the  street,  and  bring  in  the  bride- 
groom. He  is  led  in  and  seated  on  a handsome 
carpet,  which  has  been  placed  for  him  in  the  mid- 
dle of  the  court.  Here  he  remains  sitting  for 
about  half  an  hour.  He  then  stands  with  a small 
pan  of  flaming  coals  nearly  in  front  him.  Near 
his  side  is  the  barber  blowing  a trumpet  at  inter- 
vals. This  continues  about  five  minutes;  then  five 
women  appear,  all  closely  veiled,  each  having  on 
her  head  a sort  of  tray  made  of  wicker-work.  The 
first  one  is  the  bride’s  mother;  in  the  tray  on  her 
head  she  carries  red-hot  or  blazing  coals,  something 
being  placed  between  the  tray  and  the  coals  to  pre- 
vent them  burning  through.  She  also  carries  in 
her  hand  a chattee  of  water.  The  women  have 
various  kinds  of  fruit  in  their  trays.  They 


56 


TRYE^S  YEAR. 


pass  around  the  bridegroom  several  times,  the 
mother  spilling  the  water  so  as  to  form  a circle 
around  him.  At  the  seventh  time,  when  she  is  be- 
hind the  groom,  she  suddenly  throws  the  tray  of 
burning  coals  over  his  head,  they  falling  at  his  feet 
in  front.  She  then  turns  the  tray  wrong  side  up 
and  stands  upon  it.  With  her  hands  closed  to- 
gether, she  touches  his  forehead,  lips  and  chin  with 
oil,  plantain,  salt,  etc.  She  moves  away,  and  the 
little  bride  appears  for  the  first  time. 

She  is  seated  on  a board,  on  which  a variety  of 
figures  are  chalked,  and  is  carried  by  the  barber 
and  his  assistants  six  times  around  the  groom, 
within  the  circle  marked  by  the  water.  She  is 
then  placed  at  his  feet,  still  sitting  on  the  board. 
He  has  not  moved  a muscle.  She  is  now  lifted  to 
a level  with  the  groom’s  face.  A large  sheet  is 
brought  and  held  over  the  heads  of  all,  the  bride’s 
mother  and  one  of  the  aunts  standing  under  it. 
They  hold  lights  close  up  to  the  pair,  who  are  sup- 
posed now  to  look  at  each  other  for  the  first  time. 
They  remain  in  this  position  five  minutes ; during 
this  time  the  barber  varies  the  performance  of 
blowing  the  horn  by  occasionally  uttering  a wild 
shriek.  This  is  imprecating  curses  on  whoever 
should  say  anything  evil  of  the  young  couple. 


A HINDOO  WEDDING. 


57 


The  sheet  is  now  removed,  and  the  groom  goes 
through  the  passage  again  into  the  gods’  house. 
The  bride  is  carried  after  him.  Here  they  are 
seated  opposite  each  other  on  a circle  elaborately 
chalked  on  the  floor.  Between  them  is  a choice 
vase  filled  with  flowers,  on  which  the  back  of  the 
groom’s  hand  is  placed,  while  the  back  of  the 
bride’s  hand  is  placed  in  his.  Wreaths  of  flowers 
are  then  bound  around  their  hands  and  ten  rupees 
placed  on  the  top.  These  are  for  the  priests.  The 
gooroo  of  each  family  now  lays  down  the  law  most 
emphatically  to  the  opposite  father-in-law.  Not 
one  word  is  said  to  either  of  the  parties  themselves. 
Then  the  bride’s  father  and  one  of  the  priests  seat 
themselves  in  front  of  the  couple. 

By  the  father  is  a large  silver  dish  filled  with 
Ganges  water ; in  this  a beautiful  ruby  ring  and  a 
thin  iron  bracelet  are  placed.  The  ring  is  given  to 
the  groom  and  the  bracelet  to  the  bride ; then  some 
of  the  water  is  sprinkled  upon  them  and  some  of 
the  flowers  thrown  at  them.  The  bride  is  carried 
first  to  the  groom’s  right  side,  then  to  his  left. 
Here  a corner  of  their  sarees  are  tied  toscether : 
this  pronounces  them  husband  and  wife.  Chat 
thinks  it  takes  a long  time  to  have  the  knot  tied. 

The  groom  then  stands  up,  his  wife  placed  stand- 


58 


TRYE^S  YEAR. 


[ 


ing  in  front  of  him  and  his  arms  put  around  her. 
A plate  is  placed  in  her  hand  with  some  rice  and 
plantains,  and  a wisp  of  straw  lighted  and  placed 
blazing  at  her  feet.  This  is  to  express  a wish  that 
the  husband  will  be  able  to  afford  at  least  a wisp 
of  straw  to  blacken  his  wife's  face  when  she  dies, 
if  he  cannot  get  fuel  enough  to  burn  her  body. 

She  is  seated  again  at  his  side,  some  red  powder 
put  upon  her  hair  at  the  front  parting  and  the 
chuddah  drawn  over  her  head.  Until  she  is  mar- 
ried a girl  doesn’t  wear  the  chuddah  over  her 
head ; that  and  the  red  powder,  which  is  put  on 
fresh  every  day,  are  a sign  that  she  is  married. 
A widow  never  wears  the  powder.  So  much  for 
the  Hindoo  way  of  getting  married ; and  I must 
close,  for  it  is  about  mail-time. 


VII. 


THE  HINDOO  WIDOW. 

HAVE  not  finished  my  account  of  the 
Hindoos  yet,  so  this  letter  also  shall  be 
devoted  to  them.  I am  only  telling  you 
a little  about  them;  there  is  ever  so  much 
more  that  would  take  more  time  and  space  and 
knowledge  than  your  poor  sister  can  command. 

Each  family  does  not  occupy  its  own  house,  as 
with  us.  At  the  head  of  a household  is  the  oldest 
man,  whose  word  is  law  to  all  the  younger  ones. 
His  wife  is  at  the  head  of  the  women,  and  is  called 
the  tuckoo  ma.  Their  sons  and  grandsons  all 
bring  their  wives  there  to  live.  When  the  head  of 
the  house  dies,  his  oldest  son  takes  his  place,  and 
when  the  tuckoo  ma  dies,  the  wife  of  the  oldest  son 
rules’  in  the  zenana,  or  women^s  apartments.  Each 
daughter-in-law  has  her  rank  as  wife  of  the  oldest 
son,  the  second,  etc.,  then  of  the  grandsons  in  order, 
and  each  has  to  obey  those  above  her.  Sometimes 
they  live  very  peacefully,  but  often  the  tuckoo  ma 

is  tyrannical  and  makes  the  others  very  unhappy. 

59 


60 


TRYE’S  YEAR. 


Their  principal  occupation  is  to  comb  out  and  braid 
their  beautiful  hair,  put  on  and  off  their  ornaments 
and  cook  their  husband’s  food.  The  husband  and 
wife  never  eat  together;  she  prepares  his  food  and 
waits  upon  him  while  he  eats,  afterward  has  her 
own  meal  of  what  is  left.  If  the  wife  dies,  the 
husband  may  marry  again,  but  a widow  has  not 
that  privilege.  They  believe  widowhood  to  be  a 
peculiar  curse  sent  by  the  gods  for  some  sin  com- 
mitted in  this  or  a former  life,  and  the  poor  wddow, 
often  only  a child,  suffers  every  indignity  from 
those  who  should  love  her  best  and  cherish  her 
most  tenderly. 

I said,  when  I heard  this,  How  cruel  they 
must  be !”  But  my  friend  said  that  they  are  only 
cruel  as  their  religion  teaches  them  to  be.  Thev 
believe  the  widow  to  be  one  cursed  of  their  god, 
and  that  he  will  punish  them  for  trying  to  inter- 
fere with  the  curse.  They  are  naturally  gentle  and 
affectionate,  only  cruel  because  they  believe  it  to  be 
their  duty.  Isn’t  it  terrible  to  believe  such  things? 
The  more  I see  of  them,  the  more  I long  to  do 
something  to  lead  them  to  our  precious  Saviour. 
It  must  be  such  a comfort  to  tell  these  despised 
ones  of  the  many  tender  passages  in  the  Bible  for 
the  widow  and  the  fatherless,  and  what  sympathy 


THE  HIEDOO  WIDOW. 


61 


Christians  feel  for  such.  How  much  they  need 
these ! for  their  future  is  all  dark  and  hopeless. 

Among  the  higher  classes  the  widow  has  her 
hair  shaved  off  at  once;  this,  of  course,  detracts 
much  from  her  beauty.  Her  ornaments  of  gold 
and  silver  are  all  laid  aside,  and  the  red  powder 
rubbed  off  from  her  forehead.  Her  fine  apparel  is 
changed  for  a coarse  cloth,  which  she  must  wear 
until  her  death. 

I will  read  you  what  a learned  Hindoo  says ; 
“From  the  day  of  the  death  of  her  husband  com- 
mences the  widow’s  sufferings  and  privations.  She 
is  made  to  employ  herself  in  the  performance  of 
devotional  austerities  which  know  no  end.  Con- 
stant fasting  and  bathing,  abstaining  from  the  uses 
of  certain  articles  of  food  and  going  around  the 
tulasi  (a  shrub  venerated  by  the  Hindoos),  or  some 
idol  in  a temple,  are  the  mortifications  she  is  to  in- 
flict upon  herself.  Her  appearance  on  all  joyous 
occasions  is  considered  a bad  omen.  Even  at  the 
marriage  ceremony  of  her  brothers  and  sisters  she 
cannot,  consistently  with  the  superstitions  prevail- 
ing among  the  Hindoos,  take  an  honorable  place,  or 
join  other  females  who,  because  their  husbands  are 
living,  can  enjoy  all  the  reasonable  freedom  and 
pleasures  of  life.  The  Hindoos  invariably  consider 


62 


TRYE’S  YEAR. 


it  an  auspicious  omen  to  come  across  the  wife  of  a 
living  husband,  when  they  leave  home,  for  the  ac- 
complishment of  their  intended  purpose,  but  if  they 
happen  to  come  across  a widow,  they  despair  of  suc- 
cess in  the  design,  and  proceed  with  reluctance  or  re- 
turn to  curse  the  widow.  She  cannot  talk  familiarly 
with  her  dearest  and  nearest  relatives.  Her  every 
word  and  every  movement  is  subject  to  uncharitable 
construction.  Among  the  Brahmins  her  diet  is 
rigidly  regulated.  She  is  welcome  to  a meal  only 
once  a day,  and  she  must  content  herself  with  some 
unwholesome  eatables  in  the  evening  merely  to 
prevent  the  cravings  of  hunger. 

To  be  brief,  the  widow  lives  a life  of  toil  and 
mortification.  From  morn  to  eve  she  has  some- 
thing or  other  to  do.  Domestic  drudgery  is  her 
inseparable  doom.  If  she  is  able  to  read,  she  may 
spend  a leisure,  wdiich  is  short  and  hard  earned,  in 
the  perusal  of  a pothee  containing  tales  in  honor 
of  some  of  the  Hindoo  gods  or  imaginary  deities.’^ 
^^That  shows  you  something  of  the  misery  of  the 
■widow’s  life,”  my  friend  said,  but  not  all.  If  you 
could  see  with  what  scorn  in  some  cases  the  older 
women  in  the  family  treat  her,  as  I have  done;  if  you 
could  see  her,  when  she  is  sick,  lying  on  the  bare  floor, 
with  no  one  to  give  her  even  a cup  of  cold  water,  no 


THE  HINDOO  WIDOW. 


63 


one  to  prepare  her  nourishing  food  or  needed  med- 
icine, and  without  one  kind  word  or  look  to  cheer 
her, — it  would  make  your  heart  bleed  for  her.  Miss 
Brittan,  who  has  spent  years  in  teaching  in  the 
zenanas  of  Calcutta,  said  that  when  she  first  came 
to  this  country  she  could  not  believe  what  was  told 
her — that  a widow  would  prefer  to  be  burned  with 
the  body  of  her  husband  to  surviving  him — but 
after  seeing  their  many  sufferings  and  their  dreary, 
hopeless  life,  she  fully  believed  it.’^ 

Are  the  widows  ever  burned  with  their  hus- 
bands now  V’  1 asked. 

Not  publicly : the  authorities  will  not  allow  it; 
but  it  is  sometimes  done  without  their  knowledge. 
No  objection  is  made  to  their  burning  their  dead, 
and  large  enclosures  are  prepared  for  the  purpose 
in  some  places.  They  often  spend  a large  amount 
of  money  in  this  ceremony.  Will  you  go  with  me 
to  one  of  the  zenanas  to-morrow  V’ 

^^Oh,  thank  you;  I would  be  delighted  to  go. 
But  will  they  allow  me  to  enter  their  houses 

^^Some  of  them  will,  for  they  have  learned  to 
know  me,  and  to  believe  that  there  is  something  in 
the  gospel  I bring  them.’^ 

But  how  did  the  missionaries  first  get  into  their 
families 


64 


TEYE^S  YEAR. 


“ The  first  wedge  was  fancy-work.  Several  years 
since,  a young  man  who  attended  the  school  of  an 
English  missionary  in  Calcutta  saw  the  lady  work- 
ing a pair  of  slippers  for  her  husband.  He  thought 
them  so  beautiful  that  he  urged  his  mother  to  let  the 
lady  come  into  their  family  home  and  teach  her  this 
fine  art.  After  a great  deal  of  persuasion  the  lady 
was  allowed  to  enter,  and  while  teaching  the  fancy- 
work  taught  also  the  precious  truths  of  the  Bible. 
After  that  others  became  willing  to  admit  the  for- 
eio^ners  for  the  sake  of  learning  to  work  in  worsted 
and  embroidery.  Their  life  is  so  very  monotonous 
that  they  are  glad  to  have  something  of  the  kind 
to  vary  it.  This  is  a great  work  that  has  been 
opened  for  women.  A man  cannot  gain  access  to 
these  imprisoned  women.  Even  a physician  has  to 
give  directions  and  write  prescriptions  without  see- 
ing his  patient.  The  ladies  among  our  missionaries 
have  been  laboring  in  these  zenanas  as  they  have 
been  opened  to  them. 

We  visit  now  in  thirty  of  these  families  in  Al- 
lahabad, and  could  go  in  many  more  if  we  had  the 
time  or  more  ladies  here  to  do  it.  Besides  what  we 
do,  there  are  other  missionaries  here  engaged  in  the 
same  way. 

This  is  a great  work  of  itself,  and  yet  it  is  only 


THE  HINDOO  WIDOW. 


65 


one  of  our  many  duties.  These  zenana  women 
form,  happily,  only  a small  part  of  the  women  of 
India.  You  see  other  women  in  the  streets  with 
their  chuddahs  over  their  heads,  free  to  go  almost 
anywhere.  They,  however,  cannot  be  approaehed 
by  our  missionary  gentlemen  as  they  could  be  at 
home.  Sometimes  when  the  padre  (minister)  has 
collected  a little  crowd  around  him,  they  draw  near 
enough  to  hear  him,  but  he  cannot  address  them 
directly,  so  that  here,  too,  is  work  for  woman.  I 
wish  we  could  have  a whole  army  of  missionaries, 
men  and  women,  in  India ; we  are  so  few  among 
the  millions  of  idolaters,  and  yet  God  has  greatly 
blessed  our  poor  efforts.’^ 


5 


\ 


yiii. 


IN  THE  ZENANAS. 

EAR  BROTHER  GA^LE : A^ou  may  be- 
lieve that  I was  ready  to  go  with  Miss 

at  the  time  appointed,  and  was  greatly  in- 
°e)  terested  in  what  I saw.  The  first  house  we 
entered  is  one  of  the  finest  in  the  city.  It  is  of 
brick,  plastered  inside  and  out  like  the  Europeans’ 
bungalows.  It  is  painted  white,  with  a cornice  of 
fine  checker-work  of  bright  colors.  In  the  second 
and  third  stories  are  windows  of  stained  glass. 
You  enter  through  the  lower  door  into  a narrow 
passage  which  leads  under  the  house  into  a square 
open  court.  Two  broad  verandahs,  an  upper  and 
a lower  one,  are  on  tliree  sides  of  it.  A number  of 
rooms  open  on  these  verandahs ; the  lower  ones  are 
used  for  store-houses,  carriage-houses,  servants,  etc. 
The  upper  rooms  are  used  by  the  babus.  The  room 
in  which  they  entertain  their  friends  contains 
handsome  European  furniture,  but  it  is  not  ar- 
ranged with  any  taste.  Besides,  the  cobwebs  hang 
in  festoons  all  around. 


66 


IN  THE  ZENANAS. 


G7 


I learned  afterward  that  many  Hindoos  will  not 
destroy  life,  and  think  it  wrong  even  to  clear  the 
spiders  out.  None  of  the  females  ever  enter  this 
part  of  the  house,  unless  when  very  young.  You 
pass  from  this  court  back  to  a second  one,  wdiich, 
in  most  houses,  is  the  women’s  court,  but  this,  being 
an  unusually  fine  dwelling,  has  three  courts ; the 
one  farthest  back  is  the  one  upon  which  the 
women’s  apartments  open.  Here  their  lives  are 
spent.  AVhat  a little  world  they  have ! The  lower 
part  is  used  for  the  cows,  cook-rooms,  etc.  The 
upper  rooms  are  for  the  women  and  children  of 
the  family.  These  rooms  have  no  doors  or  win- 
dows on  the  outside,  so  that  the  women  never  see 
anything  going  on  in  the  street. 

From  this  court  we  go  through  a passage  under 
the  house  into  their  garden — a small  piece  of  ground 
with  a high  wall  around  it.  It  contains  a tank,  or 
pond,  with  a few  plantain  and  cocoanut  trees 
around  it.  The  women  bathe  in  this  tank  every 
day,  according  to  a command  of  their  religion. 
We  went  to  one  of  the  rooms  and  sat  near  the 
door.  I was  surprised  to  see  such  a contrast 
between  these  rooms  and  those  for  the  men.  The 
floors  are  the  same  as  the  walls,  and  on  these  they 
sit,  without  carpet  or  mats  or  stool  or  chair. 


68 


TRYE^S  YEAR. 


There  is  a bedstead  with  a mat  covering  it  for  a 
bed,  two  or  three  hard  pillows,  a box  or  chest 
with  a padlock,  in  which  they  keep  their  valuables, 
and  a clothes-horse.  Besides  these  is  a brass  lota, 
or  drinking-vessel,  that  completes  the  list.  They 
spend  a good  deal  of  time  on  the  verandahs  telling 
wonderful  stories  to  each  other.  When  the  hus- 
band of  one  comes  to  his  wife’s  room,  he  coughs, 
or  makes  some  noise,  to  announce  his  coming ; then 
all  the  women  go  out  of  sight.  A woman  may  see 
the  younger  brothers  of  her  husband,  but  not  the 
older  ones. 

My  friend  was  made  very  welcome  by  the  five 
or  six  women  whom  we  saw  at  first.  They  were 
ready  for  the  lesson,  and  seemed  eager  to  learn. 
Three  of  them  can  read  very  well  and  have  Bibles, 
which  they  seem  to  prize ; one  of  these  is  a widow 
of  about  sixteen.  Oh  how  sad  she  looked,  and  so 
old,  as  if  her  troubles  had  nearly  crushed  her! 
Tlie  tuckoo  ma  has  given  her  consent  to  the  teach- 
ing, and  comes  near  enough  to  hear  what  is  taught, 
but  the  woman  next  in  authority  is  very  much 
opposed  to  it.  She  treats  tlie  poor  little  widow 
very  badly.  The  girl  has  friends,  though,  for  as 
many  as  three  of  her  sisters-in-law  say  that  they 
will  do  what  the  Bible  tells  them,  and  never  wor- 


IN  THE  ZENANAS. 


69 


ship  an  idol  again.  They  treat  her  with  great  ten- 
derness, and  often  help  her  in  her  work.  She 
seemed  perfectly  happy  when  she  saw  the  face  of 
Miss . 

After  the  lesson  was  over  they  got  out  their  sew- 
ing and  the  teacher  told  them  the  story  of  David. 
One  pretty  little  girl  of  ten,  who  had  been  married 
a year,  sat  down  close  to  me  and  listened  with  great 
attention.  Her  dress  was  magenta  book  muslin, 
six  gold  bracelets  were  on  each  arm  and  a heavy 
chain  of  gold  about  her  neck.  Her  mother  w^as 
beautiful,  and  had  much  more  beautiful  jewels  than 
those  of  her  daughter.  Before  we  left  she  took 
them  out  to  show  me.  It  seemed  like  a small 
jewelry  store,  and  yet  she  regetted  that  her  hus- 
band had  locked  up  her  best  ones  in  his  room. 
Her  teacher  told  her  about  the  Pearl  of  great  price, 
and  she  thought  it  must  indeed  be  valuable  if  worth 
more  than  all  her  ornaments.  These  poor  women ! 
I donT  wonder  they  think  so  much  of  such  things, 
for  they  have  little  else  to  interest  them. 

The  second  zenana  we  visited  was  quite  unlike 
the  first.  It  was  in  a narrow  lane  and  up  dark 
winding  staircases  and  passages.  The  air  was  close, 
and  I felt  like  making  as  short  a stay  as  possible, 
l3ut  here  were  women  and  girls  waiting  for  the 


70 


TEYE’S  YEAR. 


teachet  . One  woman,  seeing  that  w’e  were  warm, 
threw  a fan  down  before  us ; she  would  not  let  us 
touch  her  in  any  way.  Another  came  from  her 
room  soon  after  our  entrance  to  beg  the  lady  to 
come  and  see  her  poor  child,  who  was  sick.  This 
woman  had  only  lately  consented  to  hear  the  in- 
struction given  in  the  house. 

Do  help  my  boy  I”  she  said.  Pray  for  him  ; 
your  God  will  hear  you.^^ 

She  knelt  and  prayed  in  Hindoostanee,  the  woman 
watching  her  child  meantime  to  see  if  he  were  im- 
proving. The  teacher  saw  that  the  child  had  a 
fever,  and  left  some  medicine  for  him. 

^^Make  him  well !’’ said  the  woman.  “I  had 
another  boy  once,  but  he  died.  I suppose  I had 
taken  another  w’oman’s  babv,  and  so  he  was 
snatched  from  me.” 

Xo,  that  cannot  be;  God  took  him  because  it 
was  best.  He  was  never  anybody  but  himself, 
and  when  he  died  he  was  still  only  himself.” 

Can  that  be?  Then  why  was  it  best  for  him 
to  go?” 

I don’t  know,  but  God  does  everything  for  the 
best.  I pray  that  he  will  make  this  dear  little  boy 
w^ell,  but  if  he  does  not,  it  will  be  because  he  knows 
best.” 


IN  THE  ZENANAS. 


71 


Your  God  is  a good  God,  but  he  don’t  want  to 
help  us.” 

“Yes,  he  does;  he  wants  to  help  you,  and  he 
wants  you  to  love  him.  He  loved  you  so  much 
that  he  sent  his  Son  to  die  for  you,  as  I have  told 
you,  and  he  loves  you  still  just  as  much.” 

Then  the  teacher  took  out  her  little  Testament 
and  read  some  of  its  sweet  promises.  After  the 
regular  lesson  was  over  we  went  to  the  sick  room, 
and  found  the  little  sufferer  sleeping  naturally  and 
sweetly.  The  mother  thought  there  was  some  su- 
pernatural charm  in  the  medicine,  and  expressed 
her  gratitude  again  and  again. 

As  we  came  home,  my  friend  said  that  if  the 
child  recovered,  as  she  thought  he  would,  the  whole 
family  Avould  believe  Avhatever  she  might  teach 
them.  Yo  man  being  allowed  in  the  zenana,  many 
a Avoman  and  child  suffers  and  dies  for  want  of 
proper  treatment.  These  missionary  ladies,  Avho 
haA^e  only  an  ordinary  knowledge  of  medicine,  do 
very  much  good  in  this  Avay.  Some  of  the  ladies 
who  come  out  here  ha\^e  studied  that  branch  at 
home ; they  gain  the  confidence  and  love  of  these 
people  very  soon,  and  sometimes  save  life. 

In  the  evening  I told  mother  about  our  zenana 
visits.  She  is  more  interested  in  the  missionaries 


72 


TRYE’S  YEAR. 


and  their  work  than  in  anything  else  in  India/ 
She  says  that  a very  great  work  is  going  on  here, 
and  believes  that  God  will  raise  up  others  to  help 
the  few  who  are  here,  and  yet  it  makes  her  sad  to 
see  so  many  thousands  dying  every  day  without  a 
Saviour,  These  dear  missionaries  are  working  so 
faithfully  and  live  so  close  to  the  Master  I am  sure 
that  God  will  give  them  crowns  of  the  very 
brightest  jewels  in  his  kingdom. 

The  schools  in  this  city  are  large  and  very  inter- 
esting to  me.  One  of  them  is  for  training  the  girls 
of  native  Christian  families,  so  that  they  may  teach 
their  own  people.  The  Christian  women  among 
them  who  are  already  teachers  and  Bible  readers 
lead  many  of  their  people  to  give  up  their  idols  and 
follow  Jesus.  Father  and  mother  think  that  this 
is  the  way  for  India  to  become  Christian.  Their 
own  people  can  do  more  than  we  when  they  have 
learned  the  way  of  life  from  the  missionaries. 
Now  I can  see  one  reason  why  they  are  so  hopeful. 
Every  one  who  is  converted  by  their  means  will 
tell  others,  and  perhaps  lead  many  others  to  believe 
as  he  does.  Besides  this,  as  mother  says,  “ If  God 
be  for  us,  who  can  be  against  us  ?” 


IX. 


SIGHT-SEEING. 

EAR  BROTHER : This  morning  we  were 
out  sight-seeing — the  whole  family.  We 
first  rode  about  the  city,  through  some  of  the 
streets  we  had  not  before  visited,  and  find 
Allahabad  to  be  a pretty  large  place.  The  popula- 
tion is  somewhere  in  the  region  of  forty  thousand. 
The  city  is  supposed  to  occupy  the  site  of  the  old 
Palimbrotha.  The  modern  houses,  which  are  of 
mean  and  poor  materials,  are  raised  on  foundations 
which  show  that  large  and  handsome  buildings 
must  once  have  stood  where  they  do.  The  Em- 
peror Akbar,  the  great  chief  among  the  Mohamme- 
dans, lived  here  and  built  the  fort,  so  as  to  com- 
mand both  rivers.  The  situation  of  the  city  is  very 
much  like  that  of  Philadelphia,  between  two  rivers 
which  unite  below  it.  Here  we  have  the  Ganges 
and  Jumna  instead  of  the  Delaware  and  Schuylkill. 

You  know  that  the  Ganges  is  considered  a very 

sacred  stream  by  the  Hindoos,  and  this  place  where 

73 


74 


TEYE’S  YEAE. 


the  two  rivers  meet  is  exceedingly  holy.  This 
makes  Allahabad  one  of  their  sacred  cities.  Be- 
nares is  the  Indian  holy  of  holies/^  but  this  city 
stands  very  high  on  the  list. 

Immersion  is  a sacred  rite  of  the  Hindoos,  and 
you  find  tanks  in  most  of  their  temples  filled,  if 
possible,  with  water  from  the  Ganges.  Those  who 
bathe  here  have  the  benefit  of  three  immersions 
elsewhere.  Many  pilgrims  drown  themselves  here, 
thinking  that  they  will  be  for  ever  happy  in  doing 
so.  If  any  one  dies  in  sight  of  the  Ganges,  how- 
ever bad  he  may  be  or  wdiatever  his  belief,  the 
Hindoos  think  he  will  be  saved.  If  even  a grass- 
hopper is  drowned  in  its  waters,  it  goes  direct  to 
heaven.  I was  surprised  to  think  anybody  would 
believe  these  things  when  father  told  me  what  I 
have  been  writing. 

Me  rode  outside  of  the  city  across  what  is  called 
the  Maidan — an  open,  level  plain — to  the  fort. 
This  is  a huge  structure  of  red  sandstone,  and 
looks  very  warlike  as  we  approach  it.  I almost 
expected  to  hear  the  roar  of  cannon  as  we  drew 
near,  but  all  was  peace.  Me  passed  through  its 
magnificent  gateway  amid  the  pacing  sentinels  and 
the  scores  of  other  redcoats  standing  or  walking  or 
lounging  within.  Me  entered  the  great  hall  of 


SIGHTSEEING. 


75 


audience  where  the  mighty  Akbar  was  wont  to  re- 
ceive his  subjects.  We  did  not  linger  long  in  this 
place — in  fact,  it  was  only  a glimpse  that  we  caught 
of  the  whole  fort.  One  very  curious  place  is  an 
underground  temple  which  is  very  old : no  one 
seems  to  know  when  it  was  built.  Then  there  is  a 
pillar,  or  lafj  they  call  it,  of  asokas ; it  w^as  placed 
there  three  centuries  before  Christ,  and  has  on  it 
certain  laws  in  characters  of  the  old  Pali  language. 

Leaving  the  fort,  we  go  still  farther  from  the  city 
upon  the  triangle,  which  is  bounded  on  two  sides 
by  the  converging  rivers  and  on  the  third  by  the 
fort.  Chat  wondered  why  the  fort  wasnT  placed 
on  the  point  of  land  where  the  rivers  meet,  but 
father  says  it  can  command  both  rivers  where  it  is. 
The  triangle  I spoke  of  is  the  place  where  the 
melas  are  held.  They  are  yearly  gatherings  of 
Hindoos  for  worship.  One  of  the  missionaries 
says,  It  is  a picnic,  a fair  and  a great  religious 
festival  all  combined.^^  Besides  the  ordinary 
melas,  there  are  twelve  which  belong  to  all  Hin- 
doostan.  These  are  held  at  different  places,  from 
Hard  war,  where  the  Ganges  escapes  from  the 
mountains  to  the  plains,  to  Sagor,  where  it  meets 
the  Bay  of  Bengal.  The  Brahmins  have  arranged 
that  each  of  the  twelve  shall  be  in  turn  the  prin- 


76 


TBYE’S  YEAR. 


cipal  mela  of  the  year,  and  pilgrims  come  to  it  from 
all  parts  of  the  country. 

Last  year  this  ^twelfth-year  mela’^  was  held 
here,  and  it  is  said  that  two  millions  of  people  at- 
tended it.  This  plain  was  then  a little  city — not  so 
little,  either,  with  so  many  inhabitants.  They  had 
canvas-covered  shops  for  jewelers,  booksellers,  cloth 
merchants,  braziers,  shoemakers,  grainsellers,  con- 
fectioners, etc.  Here  could  be  seen,  too,  the  white 
mission-tents,  where  faithful  ministers,  both  native 
and  foreign,  gathered  the  passers-by  to  hear  the 
word  of  God.  They  take  such  times  as  these  to 
preach  to  the  natives,  many  of  whom  hear  of  a 
Saviour  for  the  first  time.  At  the  point  of  the 
triangle  there  is  a large  open  space  left  for  the 
bathers.  Here  the  crowd  is  very  dense.  One  par- 
ticular set  of  persons,  called  the  pragwals,  have 
had  charge  of  the  bathing  here  for  centuries,  and 
become  very  rich,  for  each  bather  has  to  pay  them 
a tax.  Every  native  follows  his  father’s  business, 
whatever  it  may  have  been,  so  I suppose  the  people 
do  not  think  of  such  a thing  as  making  a change 
in  this  respect. 

The  fakirs  must  be  a sight  to  behold.  They  are 
men  who  do  a great  deal  of  what  the  Roman 
Catholics  would  call  penance,  and  think  they  be- 


SIGIIT-SEEINO. 


77 


come  very  holy.  The  magistrate  ordered  that  no 
one  should  go  unclothed  to  the  bathing-place,  but 
many  of  these  miserable  beings  paid  no  attention 
to  the  order.  We  are  told  that  one  man  came 
hundreds  of  miles  by  measuring  his  length  on  the 
ground.  Standing  up,  he  threw  himself  prostrate 
in  the  direction  of  the  mela,  and  described  a semi- 
circle on  the  ground  with  his  hands,  as  if  swim- 
ming, pressing  his  forehead  in  the  dust.  His  little 
store  of  food  and  furniture  is  in  a small  box  on 
wheels.  Rising,  he  draws  this  box  forward  by  a 
string,  then  steps  to  the  mark,  his  hands  in  the 
dust,  and  prostrates  himself  as  before.  The  faith- 
ful press  forward,  with  the  greatest  reverence,  to 
touch  the  ground  over  which  he  has  passed,  to  be 
touched  by  his  shadow,  to  present  their  offerings 
of  money,  which  he  quietly  accepts  and  puts  in  his 
little  box.’^ 

This  is  the  w^ay  one  fakir  came  to  the  mela. 
One  of  the  missionaries  saw  him  and  gave  father 
this  description.  I had  the  whole  scene  pictured 
to  my  mind,  when  our  attention  was  attracted  to  a 
spot  across  the  Ganges.  There  w^ere  four  men 
carrying  a bed  upon  which  was  a sick  woman. 
Two  Brahmin  priests  with  them  kept  muttering 
something  as  they  walked,  a prayer,  I suppose,  to 


78 


TRYE’S  YEAR. 


Gunga — that  is,  the  Gauges,  for  that  is  really  their 
god.  We  watched  them  as  they  placed  the  dying 
woman  near  the  river  where  her  last  glance  should 
rest  upon  its  waters.  Poor  woman  ! she  believed 
that  by  doing  this  she  would  soon  be  in  heaven. 
Oh,  I thought,  what  a sad,  sad  awakening  it  would 
be  for  her  when  her  spirit  fled  to  God  who  gave  it  I 

The  priests  walked  around  the  sick  woman  sev- 
eral times,  now  stopping  to  look’ upon  the  sacred 
river,  and  uttering  some  words,  again  turning  to 
the  sick  one.  It  was  a terrible  scene,  and  I would 
not  like  to  have  been  nearer.  They  must  have  de- 
layed this  last  oflice  longer  than  they  thought,  for 
the  woman  died  while  we  were  looking.  Then 
began  the  lamentation  of  the  living.  They  pressed 
around  the  body,  apparently  closing  the  eyes  and 
preparing  it,  not  for  its  burial,  as  we  would  do,  but 
for  the  flames.  The  burning-ghats  are  yards  upon 
the  bank  of  the  river  with  high  walls  on  the  three 
other  sides.  The  corpse  was  taken  to  the  ghat, 
which  was  not  far  otf.  We  could  see  the  priests 
still  busy  with  their  ceremonies,  and  a number  of 
others  going  about  preparing  for  the  last  sad  rites. 

On  our  way  home  we  saw  the  smoke  rising  from 
the  spot,  and  knew  that  but  a handful  of  ashes 
would  soon  be  all  of  what  so  short  a time  before 


SIGHT-SEEING. 


79 


contained  a living  soul.  How  horrible  it  seemed 
so  to  die  and  so  to  return  to  dust ! With  a cer- 
tainty of  heaven,  one  would  be  willing  to  be  taken 


be  there  to  put  his  arms  around  us  and  bear  us 
through  the  dark  valley,  but  so  to  die,  without 
hope  and  without  God  in  the  world  !’^  I cannot 
bear  to  think  of  it.  Sincerely  do  I pray,  “Let 
me  die  the  death  of  the  righteous,  and  let  my’ 
last  end  be  like  his 


from  home  to  die  by  the  river-side,  for  Jesus  would 


I. 


X. 


THE  MUTINY. 

E are  now  in  Futtehgurli.  We  had  intended 
to  go  from  Allahabad  direct  to  Agra,  but 
father  decided  to  visit  this  point  in  order  to 
see  the  spot  where  our  martyrs  of  the  mu- 
tiny lived  and  labored;  hence  our  letters  from  this 
place.  We  were  all  anxious  to  sail  up  the  Ganges, 
and  were  gratified.  The  boat  was  a real  native  one, 
but  a very  comfortable  affair.  It  had  a cabin  ris- 
ing above  the  sides  of  the  boat.  Upon  this  were 
sails,  although  the  wind  was  not  the  only  power 
to  which  we  trusted.  Long  oars  projected  from 
each  side,  by  which  the  dark  men  could  bear 
us  along  in  spite  of  adverse  winds.  Many  were 
the  deluded  persons  we  saw  making  their  obeisance 
to  Gunga  and  plunging  into  the  sacred  stream  in 
the  belief  that  their  sins  were  thus  washed  away. 
We  watched  the  people  and  the  little  mud  villages 
as  they  came  in  sight ; we  were  interested  in  the 

larger  places.  We  gazed  after  the  birds  and  noted 
80 


THE  MUTINY. 


81 


every  new  kind  of  tree,  but  the  scenery  is  mo- 
notonous, and  we  had  plenty  of  time  to  watch  it 
and  think,  too,  of  other  things,  so  we  got  father 
to  tell  us  about  the  mutiny.  I will  give  it  to  you, 
as  nearly  as  I can  recollect,  in  his  words : 

The  native  army  of  India  was  organized  while 
Lord  Clive  was  governor-general  of  this  country 
in  1757.  The  superior  officers  were  always  Euro- 
peans, with  native  officers  under  them.  The  army 
of  the  Bengal  Presidency,  the  one  engaged  in  the 
mutiny,  was  composed  chiefly  of  Brahmins  and 
Mohammedans.  Now,  these  two  classes  of  people 
have  each  a feeling  of  hatred  toward  the  other,  but 
they  both  hated  the  English,  and  united  to  crush 
this  controlling  power.  The  Brahmins  had  been 
treated  as  superior  beings,  receiving  respect  and 
even  reverence  from  all  the  Hindoos,  as  I told 
you  before,  but  since  the  English  ruled  the  land, 
the  law  considered  a Soodra  as  good  as  a Brahmin, 
and  his  rights  were  to  be  respected  as  well. 

The  Mohammedans  had  but  a short  time  before 
been  compelled  to  give  up  the  rule  of  Oude,  their 
last  province  in  India,  to  the  British.  They  were 
ready  for  anything  which  tended  in  the  slightest 
degree  to  re-establish  their  sway  in  the  country, 

and  are  the  ones  who  started  the  great  Sepoy  rebel- 
6 


82 


TRYE’S  YEAR. 


lion.  They  reminded  the  Brahmins  of  the  lisre- 
gard  of  the  Europeans  to  their  rights,  and  that  caste 
was  givuhig  way.  Both  were  ready  for  the  slightest 
pretext  to  begin  hostilities.  What  do  you  think 
they  made  a reason  for  attacking  the  Europeans? 
Only  a little  tallow ! and  it  must  be  confessed  that 
wars  sometimes  arise  in  Christian  countries  from 
reasons  as  trivial  as  this.  The  cartridges  sent  to 
be  used  were  said  to  be  greased  with  either  tallow 
or  lard.’’ 

Oh,  I begin  to  see,”  said  Chat ; the  cow  is  a 
sacred  animal : it  wouldn’t  do  for  the  Brahmins  to 
use  tallow;  but  how  about  the  lard?  Are  hogs 
sacred  too?” 

No,”  father  continued,  they  are  not  sacred, 
but  the  very  opposite.  They  are  held  in  abomina- 
tion by  every  Musselman.” 

^^But,”  said  I,  they  did  not  have  to  eat  this 
tallow  or  lard ; I don’t  see  how  they  could  object 
to  having  the  cartridges  greased  with  it.” 

You  don’t  know  much  about  war,  Trye,”  said 
Chat;  the  soldiers  always  have  to  bite  the  end 
off  the  cartridge  before  they  put  it  into  the  gun.  I 
suppose  that  was  the  trouble,  wasn’t  it,  father  ?” 
Yes,  my  son  ; there  was  where  the  difficulty  lay. 
The  Brahmins  couldn’t  put  the  tallow  to  such  use 


« 


» -V' 


r-ri*  ^ “ 1<: 


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'A 


. *#  • 


I 

I 


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1 

i 


s 


} 

\ 


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' I 


f 


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I 


THE  MUTINY. 


83 


because  it  was  too  holy,  and  the  Mohaaimedans 
couldn’t  use  the  lard  because  it  was  too  vile.  The 
mutiny  broke  out  at  Barrackpoor,  above  Calcutta. 
The  Sepoys  burned  several  buildings  and  held  se- 
cret meetings.  The  contagion  spread,  and  soon 
many  places  were  the  scenes  of  fire  and  bloodshed. 
At  Lucknow  an  English  doctor  happened  to  taste 
some  medicine  before  giving  it  to  a sick  Brahmin ; 
this  was  construed  as  an  attempt  to  break  their 
caste.  The  whole  regiment  rose  and  burned  the 
doctor’s  bungalow. 

The  first  victims  of  the  mutiny  fell  at  Meeroot, 
on  the  10th  of  May,  1857.  ^The  next  day  forty 
women  and  forty-four  children  perished  in  the  most 
horrible  manner  at  Delhi.  At  Agra  thirty-three 
more  were  coolly  murdered ; at  Cawnpore  between 
three  and  four  hundred.’  Let  me  read  you  what 
Rev.  Joseph  Mullens,  then  of  Calcutta,  wrote : ^ From 
that  time  forward  began  a series  of  atrocities  un- 
paralleled in  the  history  of  our  colonial  settlements. 
From  that  time,  in  numerous  localities  in  Upper 
India,  men,  women,  children,  of  our  own  nation, 
were  exposed  to  trials,  difficulties  and  dangers  of 
the  most  awful  kind,  and  were  involved  in  one 
common  rain.  They  were  hunted  down,  tied  to- 
gether, fastened  to  trees  and  stakes,  and,  though 


84 


TRYE’S  YEAR. 


unarmed  and  defenceless,  were  brutally  slain.  For 
several  months,  over  hundreds  of  square  miles, 
their  houses  were  heaps  of  ruins.  The  highways 
were  destroyed,  all  traffic  ceased,  riot  and  plunder 
and  murder  stalked  wildly  through  the  laud,  and 
the  bodies  of  about  fifteen  hundred  of  our  own 
countrymen  and  countrywomen  lay  unburied  upon 
the  wastes,  a prey  to  jackals  and  vultures  and  the 
foul  birds  of  night.’  ” 

*^Oh  how  horrible!”  said  mother;  ^^to  think  of 
that  happening  in  this  beautiful  and  peaceful-look- 
ing  land  ! May  God  protect  his  people  here  from 
another  such  calamity !” 

But  had  they  no  leader,  father?”  asked  Chat. 

^^They  can  hardly  be  said  to  have  had  one  leader. 
In  this  region  a prominent  leader  was  the  Nana 
Sahib.  He  was  the  adopted  son  of  the  peishwa  of 
Poonah,  who,  though  very  unworthy  of  it,  was 
granted  a pension  of  eighty  thousand  pounds  a 
year,  with  the  fine  property  of  Bithoor,  near  Cawn- 
pore.  Nana  became  heir  to  all  the  peishwa’s  prop- 
erty, and  was  allowed  a guard  of  five  hundred  cav- 
alry. He  was,  however,  refused  the  extravagant 
pension  which  had  been  given  to  the  peishwa.  This 
infuriated  him,  and  during  this  reign  of  terror  he 
seems  to  have  acted  more  like  a demon  than  a man.” 


THE  MUTINY. 


85 


As  we  came  in  sight  of  Cawnpore  we  were 
shown  the  ghat  (or  landing)  of  the  massacre.  About 
a mile  back  from  the  river  is  the  place  where,  in  the 
.hot  days  of  June,  1857,  seven  hundred  and  fifty 
Europeans,  men,  women  and  children,  were  gath- 
ered to  defend  themselves  from  the  four  native  reg- 
iments who  were  constantly  firing  upon  them.  It 
is  now  a garden  of  roses,  but  then  a flat,  dusty 
space  surrounded  by  a parapet  of  earth  about  five 
feet  high.  Father  said  that  twenty  days  they  held 
their  position.  One  after  another  fell  under  the 
constant  fire.  Hospital  stores  were  destroyed, 
houses  set  on  fire  and  many  persons  burned  to 
death.  Not  a drop  of  water  was  to  be  obtained, 
except  from  one  well  in  the  open  plain,  upon  which 
the  fire  of  twenty  marksmen  was  brought  to  bear. 

The  English  dead  were  thrown  into  another  well, 
because  to  bury  them  was  impossible.  One  hundred 
at  least  were  killed,  and  all  the  artillerymen  among 
them  ! Then  the  Nana  offered  terms  of  surrender, 
and  promised  them  safe-conduct  down  the  Ganges 
to  Allahabad.  Sick  and  wounded,  pale  and  care- 
worn, they  marched  to  the  landing  and  embarked. 
Twenty  huge  boats,  each  some  twenty  feet  long 
and  twelve  feet  broad,  with  thatched  poops,  were 
awaiting  them,  and  the  little  party  hoped  soon  to 


86 


TRYE’S  YEAR. 


reach  a place  of  safety.  But  ah  ! the  treachery  of 
Nana  and  his  counselors ! AVhen  fairly  out  in  the 
stream,  yet  in  water  so  shallow  that  they  ran 
aground,  the  boats  were  fired  and  the  boatmen  fled 
for  the  shore.  Immediately  the  poor  refugees  were 
fired  upon  by  the  Sepoys  from  every  direction. 
Only  two  or  three  men  of  that  company  escaped  ! 

More  than  a hundred  women  and  children  were 
marched  back  to  Caw n pore.  After  being  impris- 
oned for  two  weeks  they  were  all  butchered  by  the 
orders  of  Nana  Sahib,  and  their  bodies  thrown  into 
a well.  Soon  after  this  time  our  missionaries 
from  Futtehgurh  reached  Cawnpore. 

But  we  had  arrived  at  the  landing  of  the  latter 
place  by  this  time,  and  stopped  for  a few  hours  to 
see  the  spot  where  so  many  noble  ones  had  suffered 
and  died.  We  found  natives  ready  to  guide  us  to 
the  spot,  or  take  us  there  in  almost  any  way  we 
chose  to  go,  for  a small  sum  of  money.  We  found 
the  well  into  which  the  victims  were  cast  covered 
with  a beautiful  white  marble  monument,  a white 
angel  of  peace  standing  over  it.  A large  space 
around  it  is  enclosed  by^a  high  wall  of  Gothic  de- 
sign. Around  this  is  a beautiful  park,  or  garden. 
It  seemed  almost  impossible  to  believe  this  the 
same  place  as  that  of  the  horrible  massacre,  but  we 


- J 


THE  MUTINY. 


87 


knew  it  was,  and  I felt  almost  as  if  the  Sepoys 
might  be  lurking  about,  ready  to  pounce  upon  us 
at  any  moment.  I asked  father  if  there  were  any 
danger  from  them  now. 

You  are  not  afraid,  Trye,  are  you?”  lie  said, 
smiling. 

No,  sir,  but  I was  wondering  if  these  men 
would  not  try  the  same  thing  again  some  time.” 

I think  not,  my  dear;  they  have  learned  that 
the  English  have  power  to  crush  any  such  rebellion, 
and  I hope,  besides,  that  they  have  more  confidence 
in  their  pale  rulers  now  than  then.  The  men  who 
were  the  leaders  in  this  terrible  tragedy  have  gone 
to  their  account.  Those  who  led  the  soldiers  in 
doing  the  deed  were  discovered  and  hanged.  Tan- 
tia  Topee,  an  intimate  friend  of  Nana  Sahib  and  a 
very  bad  man,  was  chased  for  months,  and  at  last 
cauijht  and  hanged.  The  Nana  and  his  immediate 
followers  have  doubtless  died  before  now.  Years 
ago  they  were  wandering  in  terror  among  the 
jungles  and  forest  of  Nepaiil ; that  is  the  last  they 
have  been  heard  from  by  the  authorities.  Truly, 

^ the  way  of  the  transgressor  is  hard.’  ” 

But  the  short  twilight  has  come,  and  soon  the 
darkness  will  settle  down  upon  us,  so  I will  leave 
the  remainder  of  my  story  “ to  be  continued.” 


XI. 


THE  3IISSI0NARY  MARTYRS. 

E were  so  much  interested  in  the  account  of 
the  mutiny  that  when  we  were  again  on  the 
boat  we  asked  father  to  tell  us  about  the 
missionary  martyrs.  He  said  : There  was 

only  one  native  regiment  at  Futtehgurh — no  Euro- 
pean soldiers  at  all.  These  had  fought  bravely  in 
Burmah  and  in  other  places,  and  were  considered 
very  reliable.  The  people  had  greater  fear  of  those 
from  other  places,  and  were  constantly  on  their 
guard.  This  regiment,  however,  after  pledging 
themselves  by  a most  solemn  oath  to  remain  true 
to  the  British,  joined  the  mutineers.  On  the  third 
of  June  the  missionaries  heard  that  the  troops  at 
Bareilly  and  Shahjehanpore,  only  forty  miles  dis- 
tant, had  mutinied,  and  that  a body  of  the  Oude 
mutineers,  consisting  of  an  infantry  and  cavalry 
corps,  were  marching  into  the  station.  At  Shabje- 
hanpore  they  had  murdered  the  minister.  Rev.  J. 

McCalluin,  and  his  congregation  while  they  were 
88 


p.  88. 


1 

L 


Memorial  Monument  over  the  Cavnpore  M"ell 


THE  MISSIONARY  MARTYRS. 


89 


at  worship  on  the  Sabbath.  Only  one  escaped  to 
tell  the  tale. 

knowledge  of  these  things  spread  consterna- 
tion through  the  place.  On  the  night  of  the  third 
a consultation  was  held,  and  it  was  thought  neces- 
sary to  go  to  Cawnpore  as  soon  as  possible.  The 
boats  were  secured,  and  they  started  early  in  the 
morning.  Our  missionaries  had  spent  the  night  at 
the  house  of  Mr.  McLean,  who  lived  near  the  mis- 
sion premises  and  close  to  the  river.  They  did 
what  they  could  to  encourage  and  strengthen  the 
native  Christians.  Mr.  Campbell  walked  several 
hours  of  the  night  in  the  garden  with  the  native 
brethren.  He  told  them  that  he  felt  less  concern 
for  himself  than  for  them.  I^one  of  the  Hindoo 
or  Mohammedan  servants  would  accompany  them, 
on  account  of  leaving  their  families  in  danger,  so 
three  native  Christians  went  with  them. 

^C4.nd  now  the  company  of  Englishmen  and 
Americans,  with  their  families,  start,  the  mission- 
band  consisting  of  Rev.  Messrs.  John  E.  Freeman, 
David  E.  Campbell,  Albert  O.  Johnson,  Robert 
McMullin  and  their  wives,  with  little  Fannie  and 
Willie  Campbell,  the  whole  party  numbering  about 
one  hundred  and  thirty.  They  pass  on  in  peace  for 
eight  miles,  when  at  Rawalganj  they  see  the  vil- 


90 


TRYE’S  YEAR. 


lagers  preparing  to  attack  them.  They  are  not 
armed,  however,  and  the  boats  look  formidable,  so 
no  harm  is  done.  At  Singarampore  a number  of 
Sepoys  and  desperate  characters  have  assembled, 
who  open  a heavy  fire  on  the  little  fleet.  The  fire 
is  returned,  and  the  boats  move  on. 

‘^After  passing  this  place  it  is  determined  to  have 
all  the  mission  party  occupy  one  boat  and  use  the 
other  three  for  the  luggage ; this  luggage  is  scanty, 
and  soon  plundered.  They  approach  very  near  to 
Kasampore,  a Mohammedan  village,  for  the  channel 
is  on  that  side.  They  are  fired  upon,  and  one  in 
one  of  the  boats  is  severely  wounded.  They  re- 
turn the  fire,  and  succeed  in  passing  the  village, 
though  they  are  followed  for  nearly  an  hour  and 
fired  upon  whenever  the  boats  are  near  enough  the 
bank.  On  the  evening  of  the  third  day  they  go 
ashore  to  cook  some  food,  and  are  closelv  watched. 
One  of  the  zamindars,  or  landholders,  musters  his 
men  and  surrounds  the  party.  They  have  to  pay 
him  five  hundred  dollars  to  be  released ; he  is  then 
willing  to  offer  them  all  assistance  in  his  power. 
They  accept  his  offer  of  five  men  for  a guard,  but 
of  the  five  only  one  remains  on  the  boat. 

They  start  again,  and  on  the  evening  of  the 
fifth  dav  the  boat  strikes  an  island  five  miles  below 

tf 


THE  MISSIONARY  MARTYRS. 


91 


BItlioor,  the  residence  of  the  Nana  Sahib,  and 
the  same  distance  from  Cawnpore.  They  made 
every  effort  to  send  a note  to  General  Sir  Hugh 
Wheeler  in  Cawnpore,  entirely  unconscious  of  the 
fact  that  Nana  Sahib  had  entered  the  ranks  of  the 
mutineers.  But  Sir  Hugh  was  besieged  in  his  own 
entrenchments  by  the  Nana  and  his  party,  and,  of 
course,  the  efforts  of  the  missionaries  were  without 
success.  On  the  twelfth  of  June,  their  fourth  day 
on  the  island,  ^ they  saw  some  Sepoys  crossing  the 
bridge  of  boats  connecting  Oude  with  Cawnpore, 
but  supposing  they  were  on  their  way  to  Luck- 
now, it  did  not  excite  their  fears,  or  even  cause  a 
suspicion  that  evil  threatened  their  party.’ 

They  soon  became  aware  of  danger  by  receiv- 
ing a heavy  fire,  which  killed  a child  and  a lady, 
with  her  native  nurse.  The  party  then  left  the 
boats  and  took  shelter  in  the  long  grass.  They 
wandered  from  place  to  place  until  they  came  to 
some  trees  and  native  huts  near  which  was  a well. 
Thev  were  refused  water,  but  one  of  the  native 
Christians  with  them  brou2:ht  some  from  the  river. 

. o 

Weary  and  hopeless  as  to  escape  from  death,  to 
whom  could  they  look  but  to  their  heavenly 
Father?  Bev.  Mr.  Freeman  read  a portion  of 
Scripture — words,  doubtless,  of  promise  and  com- 


92 


TRYE’S  TEAR. 


fort.  They  sang  a hymn.  Yes,  a Christian  may 
sing,  even  at  the  gate  of  death  ! Then  they  all 
knelt,  and  Mr.  Freeman  poured  out  his  soul  in 
supplication  to  God.  They  find  it  good  to  draw 
near  to  God,  and  he  draws  near  to  them.  Another 
hymn  is  sung,  and  Mr.  Campbell  speaks  of  the 
riches  of  grace  in  Christ  Jesus,  the  Lamb  of  God 
who  taketh  away  the  sins  of  the  world.  The 
meeting  closes  with  prayer,  the  last  public  one 
offered  by  any  of  the  one  hundred  and  twenty-six 
souls  there  assembled. 

They  decide  to  throw  their  weapons  into  the 
river.  Soon  a boat-load  of  Sepoys  arrives,  and 
they  are  made  prisoners.  They  are  taken  to  Cawn- 
pore,  where  they  tell  the  Sepoys  of  their  peaceful 
occupations,  and  protest  against  being  molested. 
Some  wish  to  let  them  go,  but  others  say,  ‘ No. 
Take  them  to  Yana  Sahib,  and  let  the  unclean 
foreigners  be  rooted  out !'  These  were  the  strong- 
er,  and  prevailed.  The  prisoners  were  bound  with 
a small  cord  two  by  two — husband  and  wife, 
brother  and  sister.  Mr.  Campbell,  thus  tied  to  his 
wife,  carried  in  his  arms  his  little  boy,  Millie,  and 
a friend  took  his  little  daughter,  Fannie.  These 
were  the  only  children  in  the  missionary  party. 

The  native  Christians  were  told  to  make  their 


THE  MISSIONARY  MARTYRS. 


93 


escape,  and  messages  were  sent  to  the  church-mem- 
bers at  Futtehgurh.  It  is  now  almost  evening, 
and  they  are  about  to  start,  when  their  old  friend, 
Mr.  Maclean,  makes  a final  effort  for  the  release 
of  the  party.  Knowing  their  love  of  money,  he 
offers  the  Sepoys  three  hundred  thousand  rupees, 
or  about  one  hundred  and  fifty  thousand  dollars, 
if  they  would  give  the  party  their  freedom,  but 
there  is  no  hesitation  manifested  in  the  reply  made : 
^ It  is  blood  we  want,  not  money !’ 

^^All  hope  is  now  gone.  The  march  is  begun. 
Guarded  and  watched  in  all  their  movements,  they 
pass  on  slowly.  They  are  helpless,  and  insulted 
by  coarse  remarks  and  jeers.  Exhausted  by 
anxiety  and  fasting,  they  go  on  languidly.  At 
last  some  declare  their  inability  to  go  farther.  A 
halt  is  made,  and  the  party,  surrounded  by  their 
Sepoy  guard,  are  permitted  to  remain  all  night. 
Water  is  offered,  but  nothing  to  eat.  What  a 
night  that  must  have  been  to  those  poor,  tired 
sufferers  ! It  was  a night  of  prayer,  and  God  gave 
them  strength  for  their  day. 

‘^They  set  out  early  in  the  morning.  They  have 
not  gone  far  on  their  way  when  they  meet  three 
carriages  sent  by  the  Kana  for  the  ladies,  who  are 
unable  to  walk  farther.  The  party  continue  their 


94 


TRYE’S  YEAR. 


journey  until  they  reach  the  station,  when  they  are 
all  shut  up  for  an  hour  in  a house  by  themselves. 
What  occurred  in  that  house  and  during  that  hour 
none  can  testify.  That  it  was  a solemn  hour  all 
must  feel.  At  seven  o’clock  that  morning  (June 
13th)  ^they  were  released,  marched  to  the  parade- 
ground  and  ruthlessly  shot.  Peace  be  to  their 
unburied  ashes ! No  cold  marble  monument  can 
be  erected  over  their  mutilated  bodies,  but  their 
memory  will  not  be  lost.’  ” 

Father  had  in  his  hand  ^‘The  Martyred  Mis- 
sionaries,” by  Pev.  Mr.  Walsh,  of  Allahabad,  and 
had  read  us  parts  of  the  story  from  that,  telling  us 
the  remainder.  I have  read  the  book  myself  since, 
and  wish  every  one  else  could  do  so.  They  would 
see  how  those  dear  men  and  women  labored  and 
suffered  for  Jesus. 

I find  that  I have  written  another  long  letter, 
and  still  have  not  finished  our  journey.  Have 
patience;  I will  bring  you  to  this  spot  in  my  next. 


XII. 


FUTTEHGURH  AND  FURRUKHABAD. 


I river,  past  Kasampore,  past  other  villages, 
almost  looking  for  the  Sepoys  to  fire  upon 
^ us.  But  nothing  could  have  been  more 


Y DEAR  BROTHER : On  we  went  up  the 


peaceful  than  the  appearance  of  the  country.  The 
mutiny  happened  years  ago.  At  Singarampore  we 
take  a good  look.  This  is  considered  a very  holy 


and  its  fakirs.  A few  hundred  of  these  disgusting 
beggars  live  here,  and  are  called  “ sons  of  Gunga.’^ 
They  have  a story  which  runs  in  this  way : One 

of  their  gods.  Ram,  once  cursed  a fakir  and  caused 
a horn  to  grow  out  of  his  head.  This  fakir,  hap- 
pening to  bathe  at  this  place,  found  the -water  so 
efl&cacious  that  at  the  very  moment  he  immersed 
his  body  in  it  his  horn  dropped  and  he  was  cured. 
In  consequence  of  this  the  place  immediately  ac- 
quired a celebrity,  and  many  temples  were  erected. 
A village  of  some  two  thousand  people  is  now  the 


place;  it  is  noted  for  the  number  of  its  temples 


95 


96 


TRYE^S  YEAR. 


result,  and  nearly  all  the  pilgrims  stop  there  to 
take  away  in  bottles  some  of  its  holy  water.” 

We  pass  Rawalganj,  and  are  told  at  last  that 
the  place  of  our  destination  is  in  sight.  Futteh- 
gurh  is  situated  on  what  our  countrymen  would 
term  a bluff.  The  name  is  given  to  the  military 
cantonment,  which  extends  about  two  miles  along 
the  bank  of  the  river.  The  bungalows  of  the 
Europeans  are  scattered  and  surrounded  with 
grounds  laid  out  with  taste  and  embellished  with 
pretty  hedges  and  flowers  of  both  hemispheres.” 
The  public  buildings  are  there,  as  in  other  towns, 
plain  and  substantial.  The  kuchchery,  or  court- 
house, occupies  here  its  usual  position — a central 
and  commanding  one.  Here  we  land  for  a stay  of 
two  or  three  days.  That  was  day  before  yesterday, 
and  we  have  enjoyed  the  time  since  in  riding  out 
and  conversing  with  our  friends  the  missionaries. 

In  one  ride  we  went  through  the  cantonment, 
then  north  to  Furrukhabad.  The  old  walls  first 
attract  the  attention  of  a person  from  a free  country. 
It  was  formerly  a walled  town,  but  since  the  British 
have  ruled  in  India,  the  inhabitants  have  felt  more 
secure  than  before,  and  have  allowed  the  walls  to 
fall,  and  in  some  places  to  disappear.  As  you 
enter  the  city  a large  Hindoo  temple  attracts  your 


Mission  House  near  Furruckhabad 


1 


1 


V 


.I-*i  ■ 

I 

- '<  ■/ 

V - * • * ' ■ 

' ..  '•■  ■ C 


FUTTEHGURH  AND  FURRUKHABAD,  97 

eye.  This  is  the  most  expensive  and  elaborate  of 
all  their  numerous  temples,  and  was  built  with  the 
profits  of  the  distillery  opposite  the  temple,  both 
of  which  are  owned  by  the  same  person.  The  city 
is  well  laid  out,  and  is  noted  for  its  brass  and  copper 
works.  It  is  also  the  point  from  which  goods  from 
Calcutta  are  distributed  to  the  other  northern  cities. 

We  rode  through  the  main  street,  a delightful 
drive  of  three  miles.  This  street  is  very  wide,  and 
in  some  parts  of  it  there  are  trees,  very  old  and 
large,  completely  overshadowing  the  street  and 
houses.  I was  surprised  to  see  the  crowd,  though 
I need  not  have  been,  for  the  people  of  India  seem 
to  be  absolutely  innumerable.  It  was  toward 
evening,  when.  Chat  said,  everybody  and  his 
grandmother  were  out.’’  They  were  dressed  in 
their  brightest  colors,  too ; I can  give  you  no  idea 
of  the  scene.  The  nearest  we  ever  come  to  it  in 
our  cities  is  when  the  flags  are  all  flying  and  every- 
body in  holiday  attire.  We  had  to  send  a man 
ahead  of  the  carriage  several  times  to  open  the  way 
for  us,  and  then  were  detained  many  minutes  before 
he  could  make  a passage  for  us  through  the  dense 
throng.  There  are  a number  of  gateways  on  this 
street  which  divide  the  city  into  sections.  Like  the 

v-’qlls,  they  are  now  unused,  but  under  the  native 
7 


98 


TRYE’S  YEAR. 


government  they  were  of  great  advantage  in  pro- 
tecting the  citizens  during  a night  attack. 

When  a native  becomes  a Christian,  and  is  bap- 
tized, he  is  from  that  hour  an  outcast,  shunned  and 
despised  by  all  his  former  friends.  Just  think 
what  a Hindoo  has  to  give  up  if  he  is  known  to 
be  a child  of  God!  He  can  gain  employment  no 
longer  among  his  own  people;  they  will  have  noth- 
ino;  to  do  with  him.  Near  Futtehgurh  there  is  a 
village  of  these  native  Christians,  and  they  are 
doing  very  much  good.  Let  me  tell  you  a little 
about  these  people.  When  the  missionaries  first 
came  here,  they  started  an  orphan  asylum.  As 
these  children  grew  up  and  married,  the  mission 
built  them  houses  on  a separate  piece  of  land,  so  as 
to  have  them  still  near  them,  and  where  they  could 
find  something  to  do.  This  grew  to  be  a village, 
and  a very  neat  one  it  is.  It  consists  of  two  rows 
of  mud-walled  buildings  divided  by  a wide  street 
which  is  lined  with  a row  of  trees  on  each  side. 
At  the  end,  facing  the  main  road,  there  is  a large 
gate,  and  at  the  other  end,  opposite  the  gate,  is  a 
very  respectable-sized  village  hall,  which  is  used 
for  holding  public  meetings,  chiefly,  however,  for 
those  of  the  Bible  classes  and  panchaiyat  or  court 
of  inquiry. 


TTKiKJinni  Mission  Sijiiool. 


FUTTEHGURH  AND  FURRUKHABAD.  99 


At  the  time  of  the  mutiny  there  were  two  hun- 
dred of  these  people,  and  they  showed  how  sin- 
cerely they  loved  the  Saviour  by  remaining  true  to 
their  profession.  We  were  told  about  a number  of 
these  faithful  people,  but  I will  repeat  the  story  of 
only  one.  Rev.  Gopee  Nauth  Nundy  was  one  of 
the  first  members  of  the  mission  church.  He  and 
his  wife  were  forced  to  fly  from  home,  and  wan- 
dered, not  knowing  whither  to  turn,  until  their  feet 
were  blistered  and  fatigue,  heat  and  hunger  had 
almost  exhausted  them.  Accompanied  by  three  of 
their  little  ones,  they  had  to  endure  the  agony  of 
their  piteous  crying  and  suffering.  At  one  time 
robbed  of  their  clothes  and  Bible  and  at  another 
time  beaten  with  many  stripes.  They  were  con- 
fined to  the  stocks  and  made  to  sit  in  a burnino; 
sun,  and  during  this  more  than  once  threatened 
with  instant  death.  Life  was  offered,  and  wdth  it 
emoluments  of  the  highest  character,  on  condition 
that  they  would  deny  their  faith  and  accept  in  its 
stead  the  doctrines  of  Mohammed,  but  all  without 
avail,  for  Jesus  and  eternal  life  were  worth  more 
than  life  and  all  its  honors.  If  you  would  like  to 
read  his  story,  you  will  find  it  told  in  The  Martyrs 
of  the  Mutiny,’’  which  you  may  have  seen. 

Rev.  R.  S.  Fullerton,  one  of  the  missionary 


100 


TBYE’S  YEAB. 


band,  who  has  since  entered  his  glorious  rest,  vis- 
ited the  native  vdllage  at  FutLchgurh  after  the  mu- 
tiny. He  found  it  a desolate  scene.  The  survivors 
pressed  around  him  with  delight,  and  told  with 
tears  what  they  had  suffered  and  how  the  Lord  had 
spared  them.  He  found  six  blind  orphan  girls  and 
one  man  named  Lullu,  besides  a leper  named 
Khurga.  They  had  been  driven  from  their  homes 
at  the  beginning  of  the  rainy  season.  But  I will 
use  the  words  of  Mr.  Fullerton  : 

^^The  Hindoos  turn  away  from  those  of  their 
own  caste  who  are  afflicted  in  this  manner,  because 
they  look  upon  their  sufferings  as  the  just  retribu- 
tion of  heaven  upon  them  for  their  sins  in  a former 
birth.  What,  then,  could  these  poor  Christians 
expect  from  them?  They,  no  doubt,  expected  lit- 
tle, and  little  they  received.  They  were  sometimes 
days  and  nights  without  shelter,  and  had  it  not 
been  that  He  who  hears  the  young  ravens  when 
they  cry  sheltered  them  and  provided  for  them, 
they  must  have  perished.  I found  them  living 
under  a miserable  shed.  All  were  there  but  one. 
Their  poverty  surpassed  anything  that  I ever  saw. 
All  they  possessed  in  the  world  would  not  have 
been  sold  for  twenty-five  cents  in  the  streets  of 
New  York  or  Philadelphia.  Hearing  my  voice, 


FUTTEIIGURH  AND  FUBRUKIIABAD.  101 


they  were  overjoyed.  At  one  time  they  no  doubt 
felt  that  their  friends  and  teachers  had  all  been 
killed,  and  that  they  would  never  meet  any  of  us 
again,  and  hence  we  need  not  wonder  at  their  joy. 
I found  poor  Lullu  lying  on  the  ground,  sick  of 
fever,  and  with  nothing  but  a few  rags  to  cover 
him.  I asked  him  if  he  had  found  Christ  precious 
during  the  long  months  of  suffering  through  which 
he  had  passed.  His  reply  was,  ‘ Oh  yes  ! in  dukh 
(pain)  and  in  sukh  (joy)  he  is  ever  the  same.’ 

‘^As  I was  returning  I met  poor  blind  Susan, 
who,  I had  heard,  was  in  search  of  me.  A little 
boy  was  leading  her.  I asked  her  who  she  was, 
and  her  reply  was,  ‘ I am  a poor  blind  girl ; I have 
been  looking  for  my  padre  (minister),  but  cannot 
find  him.’  AYhen  she  learned  who  I was,  her  lips 
trembled  with  emotion,  while  she  thanked  me  for 
coming  to  see  them. 

‘ Oh,  sir,’  she  said,  ^ it  is  very  kind  of  you  to 
come  so  far  to  look  after  poor  blind  people  like  us.’  ” 
Have  I written  too  much  about  the  terrible  mu- 
tiny, my  dear  brother?  I know  that  it  is  not  a 
pleasant  subject  to  dwell  upon,  but  I feel  so  much 
for  those  who  have  suffered  in  it  that  my  account 
would  become  longer  than  I meant  to  have  it.  aiy 
next  letter  will  be  of  new  people  and  new  scenes. 


XIII. 


THE  SADHS,  AND  A BAPTISM. 

EAR  ARGA^LE  : Chat  was  out  this  morn- 
ing, looking  around  as  usual,  and  gave  us 
an  amusing  description  of  a man  whom  he 
saw  in  Furrukhabad.  He  had  a piece  of 
thin  muslin  tied  over  his  mouth.  Chat  asked  some 
one  what  it  was  for,  and  was  told  that  the  man  did 
it  to  prevent  inhaling  insects.  We  learned  that  he 
belonged  to  a class  of  people  called  Sadhs.  Dear 
me ! I shall  never  learn  all  the  kinds  of  people  in 
India ; there  seems  to  be  no  end  to  the  variety. 
Well,  these  Sadhs  do  all  such  funny  things  as  tying 
up  their  mouths.  The  water  they  drink  has  to  be 
strained  through  several  fine  cloths  for  the  same 
purpose.  They  reject  all  the  usual  forms  of  salu- 
tation, and  say  that  they  believe  in  one  God,  but 
the  missionaries  think  they  are  atheists.  They 
have  no  book  like  our  Bible  or  the  Koran,  and 
have  no  churches  or  temples.  Their  meetings  are 
secret,  and  little  is  known  of  them.  There  are  not 
manv  of  them. 


102 


THE  SADIIS,  AND  A BAPTISM.  103 

We  are  told  that  some  of  them  have  learned  to 
believe  in  Jesus.  One  old  man,  who  was  a banker 
of  great  wealth,  bought  a New  Testament  from  one 
of  the  ministers.  He  read  it  very  diligently,  and 
asked  the  minister  to  explain  what  he  did  not  un- 
derstand. On  finishing  Matthew,  he  said,  What 
is  the  reason  that  every  one  speaks  against  this 
book  ? It  is  incomparable ! I have  never  seen  a 
book  like  it ! Never  have  I seen  or  heard  of  a 
character  like  that  of  Jesus  Christ ! Such  love  and 
such  patience ! There  is  not  one  among  you  Chris- 
tians who  at  all  equals  him ! This  book  has  de- 
stroyed all  my  religion  ! Your  Christ  seems  to 
shut  rich  men  like  me  out  of  heaven  Hearing: 
the  old  gentleman  praise  the  book  in  this  way,  sev- 
eral of  his  friends  have  begun  to  read  it.  These 
Sadhs  welcome  the  ladies  of  the  mission  into  their 
houses,  and  the  only  trouble  is  that  there  are  so  few 
to  go  to  teach  them  the  way  of  life.  That  is  the 
difficulty  at  every  station,  they  say — there  are  so 
many  ready  to  hear,  but  so  few  to  teach  them.  I 
do  hope  the  good  folks  at  home  will  give  a great 
deal  of  money  this  year  and  send  out  a number  of 
missionaries. 

One  of  those  stationed  here  has  written  a descrip- 
tion of  the  baptism  of  a family  near  Chibra  Man, 


104 


TEYE’S  YEAE. 


one  of  the  out-stations  a few  miles  distant.  I think 
you  would  like  to  hear  it,  so  141  give  you  a part  of 
it,  after  telling  you  something  of  the  man.  He  lives 
in  a little  village  about  a mile  from  Chibra  Man, 
and  his  name  is  Ratn  Das.  He  was  a fakir,  and 
went  from  one  place  of  pilgrimage  to  another, 
hoping  to  find  peace  to  his  troubled  mind,  but  all 
in  vain.  Finally,  he  gave  up  that  kind  of  life, 
bought  a little  place  and  married.  Still  he  was 
not  satisfied.  Then  he  became  acquainted  with 
the  catechist  of  Chibra  Man,  the  Pundit  Mohan 
Lai  (pundit  means  teacher),  who  told  him  the  good 
news  of  salvation.  He  felt  that  he  had  found  at 
last  what  he  had  so  long  sought,  and  became  a 
Christian.  The  people  told  him  that  he  had  done 
two  very  foolish  things.  They  said,  After  mak- 
ing so  many  pilgrimages  and  laying  up  so  much 
merit,  you  destroyed  much  of  that  merit  in  aban- 
doning that  life  and  marrying  a wife,  but  now  you 
have  utterly  undone  all^  in  that  you  have  left  the 
religion  of  your  fathers  to  become  a Christian  ; you 
are  now”  only  a Bunghi  (outcast).  The  writer 
says : 

“ On  Mondav  I received  a letter  from  the  Pundit 
Mohan  Lai,  our  excellent  catechist  in  charge,  of  a 
part  of  which  the  following  is  a translation : 


THE  SADHS,  AND  A BAPTISM. 


105 


‘ May  the  grace  of  God  be  ever  on  you,  honorable 
people  ! Let  it  be  known  to  your  honor  that  it  is 
exceedingly  proper  to  giv’e  baptism  to  the  inquirer, 
liatu  Das,  nor  is  there  any  kind  of  hindrance  in 
his  family ; so  it  is  well  that  your  honor  make  no 
delay,  but  read  Acts  xi.  11,  12,  and  come  as 
quickly  as  possible/  The  minister  with  a friend 
went  at  this  request.  They  traveled  by  night,  as 
the  day  was  too  hot,  in  a covered  ox-eart.  They 
were  cordially  received  by  the  pundit,  at  whose 
house  they  spent  the  heat  of  the  day.  AVhen  the 
sun  began  to  decline,  they  went  to  the  village  of 
Ratn  Das. 

“ Arriving  there,’^  we  read,  we  found  a large 
audience  of  village  people,  men  and  women,  assem- 
bled to  see  what  was  to  be  done,  for  it  was  rumored 
everywhere  that  the  Padre  Sahib  had  come,  bring- 
ing some  filthy  stuff  with  which  to  feed  Ratn  Das, 
and  thus  make  him  a Christian.  There  is  no  pul- 
pit or  table  or  chair  or  bench,  but  a clean  white 
spread  on  the  ground  in  the  front  of  the  house,  on 
which  we  take  our  seats.  Ratn  Das  and  his  wife 
are  examined  as  to  their  faith  in  Christ  and  object 
in  seeking  baptism.  Their  examination  is  clear 
and  satisfactory.  The  missionary  then  reads  the 
story  of  the  prodigal  son,  and  instructs  the  people 


106 


TBYE’S  YEAR. 


that  here  are  prodigals  returned  to  their  Father’s 
house,  entreats  them  also  to  arise  and  go  to  their 
heavenly  Father.  Then  we  sing  a hymn,  and  now, 
in  the  presence  of  all  the  people,  Ratn  Das  and  his 
wife,  leading  their  little  one,  come  forth  and  kneel 
down  on  the  white  cloth  before  the  missionary,  the 
little  wondering  child  between  them. 

The  missionary  asks  them,  ^ Do  you  believe  in 
and  confess  one  only  God,  Maker  of  heaven  and 
earth  ? You  have  believed  in  and  worshiped  many 
gods  and  many  idols : do  you  renounce  them  all  ? 
Do  you  confess  yourselves  to  be  sinners  against 
God,  needing  to  be  saved  from  sin?  You  have 
done  many  things : you,  Ratn  Das,  have  made 
many  pilgrimages  to  do  away  your  sins;  do  you 
believe  that  you  have  done  anything  whatever  of 
merit  by  all  you  have  done,  or  do  you,  abandoning 
all  hope  from  your  own  works,  trust  only  in  the 
Son  of  God,  the  Lord  Jesus  Christ,  who  gave  his 
life  for  our  salvation  ? And  this  your  child,  do 
you  promise  to  bring  her  up  as  a disciple  of  Christ, 
to  teach  her,  pray  for  her  and  with  her  that  she 
may  with  you  inherit  eternal  salvation  ?’ 

As  they  answer  these  questions  one  by  one  be- 
fore the  people,  the  water — in  no  silver  chalice,  but 
in  a brazen  cup — is  handed  to  the  missionary.  The 


THE  SADHS,  AND  A BAPTISM.  107 

solemn  words  so  often  uttered  since  the  Lord  first 
sent  forth  preachers  of  his  gospel  are  heard  again  : 
^ Ratn  Das,  I baptize  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen/  Again  we  pray  that  the  Lord  would  bless 
these  new  disciples,  and  bless  the  people  who  have 
beheld  the  holy  ordinance. 

The  other  minister  then  made  a short  address  to 
the  congregation.  Yet  a few  more  words,  and  we 
sang  to  a native  tune  a favorite  hymn,  beginning, 

‘ To  take  away  the  punishment  of  sin, 

Jesus  endured  the  agonizing  cross  P 

The  benediction  pronounced,  the  audience 
quietly  dispersed.  Yot  an  unseemly  act  had  dis- 
turbed the  first  baptism  in  Jorka’s  Nagara.’’ 

Good-bye,  dear  brother ; when  you  hear  from  us 
again,  we  shall  probably  have  gone  farther  on  our 
way. 


xiy. 


THE  MOHAMMEDANS. 

|EAK  BROTHER:  Here  we  are  at  Agra 
with  our  beds  aud  baggage.  The  former 
we  have  learned  never  to  forget  if  we  want 
anything  more  than  a bedstead  to  rest  upon. 
An  American  wonders  at  first  at  the  great  bundle 
covered  with  native  carpet,  looking  like  a peddler’s 
pack,  which  he  sees  every  European  take  into  his 
car.  The  fact  is,  when  a person  goes  away  from 
home,  he  must  take  his  bedding  and  frequently  his 
bed  with  him.  People  consider  India  such  a tem- 
porary abode  that  they  provide  themselves  with 
only  personal  necessities.  Consequently,  when  you 
go  to  visit  a friend,  you  are  shown  a room  with  a 
low  single  bedstead,  which  you  must  furnish  your- 
self. If  you  go  to  a hotel,  it  is  the  same.  A party 
who  stopped  at  this  same  hotel  a few  months  since 
were  furnished  with  only  three  sheets  for  seven 
persons,  and  were  even  accused  of  stealing  one  of 

these. 

108 


THE  MOHAMMEDANS. 


109 


AVe  have  been  talking  about  the  Taj  Mahal  as  . 
if  we  were  making  a pilgrimage  to  it.  I have  not 
yet  seen  it,  so  in  this  letter  I will  tell  you  something 
of  the  people. 

The  majority  of  those  we  have  seen  before  in 
India  are  Hindoos,  but  this  is  decidedly  a Moham- 
medan city.  You  see  the  tall,  dignified  Mussel- 
mans  going  about  the  streets  as  if  they  were  the 
rulers  of  the  land.  They  never  forget  that  they 
once  did  govern  India,  nor  that  they  may  some  time 
in  the  distant  future  regain  their  former  position. 
They  make  me  think  of  the  Pharisee  who  prayed 
Lord,  I thank  thee  that  I am  not  as  other  men 
They  look  down  with  contempt  upon  the  idol  wor- 
shipers of  the  land,  and  think  us  but  little  better 
because  we  do  not  believe  in  the  great  prophet, 
Mohammed,  and  we  do  believe  in  Jesus  as  the 
Saviour  of  our  souls. 

Some  of  the  elderly  men  look  as  we  might  have 
pictured  to  our  minds  the  old  prophets  with  their 
long,  flowing  beard  and  lofty  bearing.  Their 
beard,  by  the  way,  must  be  worn,  for  their  religion 
does  not  allow  them  to  shave.  Some  of  the 
younger  men,  however,  do  shave  all  but  their 
mustache,  which.  Chat  says,  represents  the  whole 
growth.  I suppose  that  is  the  way  they  reason  ; I 


110 


TBYE^S  YEAR. 


don’t  know  how  else.  When  they  go  on  a pilgrim- 
age to  Mecca,  or  during  their  great  yearly  fast,  they 
do  not  use  the  razor.  They  wear  loose  pyjanaas,  or 
trowsers,  sometimes  of  silk  or  other  costly  material, 
a flowing  gown  of  cotton  or  silk,  with  a turban 
and  shoes.  The  turban  seems  to  be  a fixture  on 
the  head  during  the  day.  The  grossest  insult  a 
Mohammedan  can  receive  is  to  have  his  turban 
knocked  off  or  taken  off  in  any  way. 

Of  the  women,  except  the  lower  classes,  we  have 
seen  nothing  yet,  and  as  our  stay  is  to  be  so  short, 
we  shall  probably  have  no  chance  to  see  them  at 
home.  Mother  has  been  reading  an  account  of  . 
them  by  Mrs.  Meer  Hassan  Ali,  a lady  who  spent 
twelve  years  among  them.  She  shows  us  what  is 
taking  place  in  the  zenana.  The  married  women 
apply  a preparation  of  antimony,  called  missee,  to 
their  lips,  gums,  and  occasionally  to  the  teeth,  so 
as  to  produce  a ^^rich  black.”  The  eyelids  are  also 
penciled  with  prepared  black,  or  karjil,  composed 
chiefly  of  lampblack.  The  eyebrows  are  examined, 
that  no  stray  hair  shall  destroy  the  beauty  of  the 
arch.  The  mayndhie  is  applied  to  her  hands  and 
feet,  which  restores  the  bright  red  color  considered 
so  becoming  and  healthy.  Her  jewels  are  numer- 
ous and  costly.  In  the  nose  is  a ring,  often  as 


THE  MOHAMMEDANS. 


Ill 


large  as  one  of  her  bangles  or  bracelets,  though 
much  lighter.  It  is  made  of  gold  wire,  with  pearls 
and  a ruby  between  them  of  great  value.  At 
meals  the  lady  often  has  to  hold  the  ring  aside 
with  her  left  hand  while  she  conveys  food  to  her 
mouth  with  the  other.  This  is  only  removed 
during  the  mohurrim  (a  religious  anniversary, 
lasting  ten  days,  commemorating  the  death  of  tw^o 
early  leaders  of  the  Mohammedans),  at  widowhood 
or  at  her  death. 

Her  ears  are  pierced  in  several  places.  Gold 
and  silver  rings  form  a broad  fringe  on  each  side 
of  her  head.  AVhen  dressed  for  some  great  event, 
as  paying  a visit  or  receiving  company,  these  rings 
give  place  to  strings  of  pearls  and  emeralds,  which 
fall  in  rows  from  the  upper  part  of  her  ear  to  her 
shoulder.  Her  hair,  which  is  black  and  beautiful, 
is  washed,  dried,  oiled  and  put  up  so  as  to  remain 
for  a week.  They  are  very  particular  about  their 
teeth,  but  will  not  use  English  brushes  because 
they  are  made  of  hogs’  bristles,  the  swine  being,  iu 
their  estimation,  about  the  most  unclean  of  all 
animals;  with  no  part  of  it  will  they  have  any- 
thing to  do. 

Now  for  the  dress.  The  pyjamas  are  of  various 
materials,  but  often  of  satin,  gold  cloth,  striped 


112 


TRYE^S  YEAR. 


washing  silk,  fine  chintz,  etc.  They  are  worn 
quite  full,  falling  over  the  feet,  and  are  confined  at 
the  waist  by  a wide  ribbon  of  gold  or  silver  tissue, 
the  ends  of  which  hang  down  before,  finished  with 
rich  tassels  which  reach  below  the  knee.  These 
tassels  are  often  ornamented  with  pearls  and  jewels. 
The  waist  worn  is  close-fitting  and  usually  orna- 
mented. Over  this  boddice  is  thrown  the  courtee 
of  thread  net,  falling  over,  but  not  concealing,  the 
rich  finish  of  the  pyjamas,  and  itself  adorned  with 
gold  or  silver  ribbons,  used  as  trimming  on  the 
seams  and  hems.  The  deputtah,  or  chuddab,  is 
the  outside  covering  and  most  graceful  of  the 
whole.  In  shape  and  size  it  is  like  a large  sheet. 
On  ordinary  occasions  it  is  simply  bound  with 
silver  ribbon,  but  for  dress  it  is  richly  trimmed 
with  embroidery  and  gold  bullion.  It  is  worn  on 
the  back  of  the  head,  and  falls  in  graceful  folds 
over  the  person.  When  standing,  it  is  crossed  in 
front,  one  end  partially  screening  the  figure,  the 
other  thrown  over  the  opposite  shoulder.  They 
rarely  stand,  but  when  distinguished  guests  or 
their  elders  among  their  relatives  are  announced, 
they  never  omit  this  mark  of  respect.  They  arise 
and  arrange  their  drapery,  advance  a few  steps 
from  their  place  and  embrace  their  visitor  three 


THE  MOHAMMEDANS. 


113 


times  in  cine  form.  Thev  end  bv  salaaming,  with 
the  head  bowed  very  low,  the  open  hand  raised 
*to  the  forehead  three  times  in  succession  with 
solemnity  and  dignity. 

They  never  wear  stockings,  and  only  cover  their 
feet  with  shoes  when  pacing  across  the  courtyard 
of  their  house.  Their  walks  do  not  extend  beyond 
this,  for,  like  the  Hindoo  ladies  of  high  caste,  they 
are  })risoners  for  life.  They,  however,  live  in  more 
luxury  than  the  Hindoos,  and  have  more  fancy-work 
to  occupy  their  time.  There  is  one  fact  which  is  in 
favor  of  the  Hindoos : they  usually  have  but  one 
wife;  the  Mohammedan  often  has  many.  Still 
there  is  one  who  is  the  chief  lady  of  the  harem, 
and  though  neglected  by  her  husband  for  some 
more  beautiful  wife,  she  retains  her  position.  In 
receiving  visitors,  which  in  fine  weather  is  in  the 
courtyard,  she  sits  on  her  musnud  or  throne  in  the 
centre.  They  salaam  as  they  enter  her  presence. 

None  of  the  other  ladies  are  allowed  a musnud. 
The  rank  of  the  lady  is  usually  indicated  by  the 
structure  and  appearance  of  the  carpet  and  the  mus- 
nud. The  latter  consists  of  a large  cushion,  covered 
with  gold  cloth  or  embroidered  silk  and  velvet,  and 
is  placed  upon  a carpet  about  two  yards  square. 

Two  smaller  cushions  are  placed  upon  the  larger  to 
8 


114 


TRYE'S  YEAR. 


support  the  knees,  as  the  Jady  sits  with  her  limbs 
crossed.  To  be  invited  to  a seat  upon  the  musnud 
indicates  equality  in  the  visitor,  or  profound  respect 
in  the  hostess.  Should  the  visitor  be  of  very  su- 
perior station,  or  the  hostess  anxious  to  show  her 
the  highest  possible  form  of  respect,  she  resigns  her 
cushions  altogether,  which  the  visitor  occupies. 
A scat  even  upon  the.  carpet  is  an  honor;  how 
much  more,  then,  the  resignation  of  the  musnud 
itself!  In  the  houses  of  those  of  high  rank  each 
wife  has  her  own  harem,  her  own  musnud,  her  own 
reception-rooms  and  halls. 

Mrs.  Hassan  Ali  speaks  of  these  purdah  women 
(or  women  behind  the  curtain — purdah  means  cur- 
tain) as  contented  with  their  lot,  and  apparently 
happy  in  their  secluded  life.  I am  sure  they  must 
be  different  from  American  girls  and  women  if 
they  are  so,  for  we  should  want  to  see  what  was 
going  on  outside,  and  would  give  the  lords  of  crea- 
tion more  trouble  than  if  they  allowed  us  to  be 
free;  dofft  you  think  so? 


XV. 


THE  TAJ  MAHAL. 

E have  been  out  to  see  Agra.  It  comes  nearer 
the  ideal  I had  formed  of  an  Oriental  city 
than  any  one  we  have  before  visited.  It  is 
Oriental,  but  verily  not  Hindoo — a splendid 
exotic,  flowering  in  beauty  and  brilliancy  beside  the 
dark  and  ugly  forms  of  Vishnu  and  Siva.^^  So  says 
Dr.  Macleod,  and  yet  the  city  is  not  so  grand  in 
appearance  as  one  would  think  from  a distant  view. 
It  contains  about  sixty  thousand  or  seventy  thou- 
sand inhabitants,  and  extends  along  the  river  in  the 
form  of  a semicircle  over  a space  about  four  miles 
long  and  three  in  width.  We  go  first  to  the  Taj 
Mahal,  three  miles  from  Agra,  on  the  west  bank 
of  the  Jumna. 

There  is  a beautiful  carriage  road  leading  to  it, 
and  while  we  are  driving  out  I will  tell  you  what 
this  famous  building  is.  It  is  a mausoleum  or 
sepulchre  reared  by  Shah  Jehan  for  his  wife,  and 
contains  his  own  dust  also.  Do  you  ask  who 

115 


116 


TEYE^S  YEAR. 


Shah  Jehan  was?  Biographers  usually  begin  with 
the  father  or  grandfather,  so  I’ll  first  mention  his 
grandfather,  who  was  the  famous  Akbar.  His 
father  was  Jehanghir.  He  was  the  first  ruler  in 
India  who  received  an  ambassador  from  England. 
That  was  in  the  reign  of  James  I.  Jehanghir 
married  a famous  beauty,  Kiher-ul-Xissa,  the 
widow  of  Sher  Afgan,  who,  four  years  previously, 
had  been  assassinated  by  this  same  Jehanghir. 
Her  name  was  changed  first  into  Xoor  Mahal,  Hhe 
light  of  the  harem,’  and  afterward  to  Xoor  Jehan, 
^ the  light  of  the  world.’  Jehanghir  had  iw.paled 
eight  hundred  of  the  race  of  Timour  who  were  ^in 
his  way’  to  the  throne.  Shah  Jehan  succeeded 
him,  having  murdered  his  own  brother  in  order  to 
do  so.  He  married  Arzuniund  Banoo,  the  niece  of 
‘ the  light  of  the  harem  ’ — the  daughter  of  her 
brother.  Upon  her  elevation  to  this  position  her 
name  was  changed,  according  to  Oriental  cus- 
tom, to  Mumta.zee  Zumanee,  ‘ the  paragon  of  the 
age.’  ” 

The  Taj  and  all  the  fine  buildings  of  Agra  and 
Delhi  were  planned  by  a Frenchman  named  Austin 
de  Bordeaux.  He  had  finished  the  Taj  and  begun 
a similar  sepulchre  for  Shah  Jehan  on  the  other  side 
of  the  river,  which  was  to  have  been  connected  with 


THE  TAJ  MAHAL. 


117 


this  Taj  by  a silver  bridge,  when  he  died,  and  the 
work  was  never  resumed.  He  had  built  the  palaces 
of  Delhi  and  Agra,  and  was  engaged  in  designing 
a silver  ceiling  for  one  of  the  galleries  of  the  latter 
when  he  was  sent  for  by  the  emperor  to  settle  some 
affairs  of  great  importance  at  Goa.  He  died  at 
Cochin  on  his  way  back.  He  is  supposed  to  have 
been  poisoned  by  the  Portuguese,  who  were  jealous 
of  his  influence  at  court. 

The  “paragon  of  the  age’’  was  laid  to  sleep  in 
her  magnificent  resting-place,  and  not  many  years 
after  her  husband  was  laid  beside  her.  Father  says 
the  Taj  cost  upward  of  three  millions  of  pounds 
sterling.  Just  think  of  it!  fifteen  millions  of  dol- 
lars ! Twenty  thousand  workmen  were  engaged 
upon  it  for  twenty-two  long  years.  In  our  country 
we  know  nothing  about  wealth  compared  with  that 
of  some  of  those  old  moguls. 

But  we  are  approaching  the  famous  Taj  Mahal, 
“ the  gem  of  India  and  the  world,  the  koh-i-noor 
of  architecture.”  We  first  see  white  marble  min- 
arets rising  above  the  trees,  then  we  come  to  a 
grand  portal  of  the  extensive  grounds  around  it. 
This  entrance  of  itself  is  a beautiful  building  of 
red  sandstone,  inlaid  with  white  and  black  marble 
and  various  colored  stones.  Its  rooms  are  arched 


118 


TRYE’S  YEAR. 


and  spacious.  We  are  taken  to  the  upper  story, 
and  from  a great  open  arch  we  behold  the  Taj.  Dr. 
Macleod,  whom  I have  quoted  before,  says  at  this 
point,  All  sensible  travelers  here  pause  when  at- 
tempting to  describe  this  building,  and  protest  that 
the  attempt  is  folly,  and  betrays  only  an  unwar- 
ranted confidence  in  the  power  of  words  to  give 
any  idea  of  such  a vision  in  stone.’^  Bishop  Heber 
said  that  after  all  he  had  heard  of  the  Taj,  its  beauty 
far  exceeded  his  expectations. 

Surely,  if  such  were  the  feelings  of  these  great 
men  and  finished  writers,  you  cannot  expect  me  to 
give  you  any  idea  of  the  magnificence  of  the  place. 
This  I will,  of  course,  not  attempt,  but  will  write 
some  plain  words  of  description  that  may  point  out 
to  your  mind  the  general  direction  of  the  beautiful 
in  this  work  of  art.  In  doing  so  I shall  some- 
times use  the  words  of  others  more  competent  for 
the  task  than  I. 

We  are  looking  out  through  the  great  arch  over 
the  gateway.  Before  us  is  a broad  white  marble 
canal,  often  full  of  clear  water.  At  its  end  rises 
the  platform  on  which  the  Taj  is  built.  Each 
side  of  the  canal  is  bordered  by  tall  dark  cypress 
trees,  and  on  feast  days  about  eighty  fountains — 
twent*'-two  being  in  the  centre — fling  their  cooling 


The  Taj  Mahal,  Agra. — View  prom  the  River  Jumna. 


THE  TAJ  MAHAL. 


119 


spray  along  its  whole  length,  while  trees  of  every 
shade  and  plants  of  sweetest  odor  fill  the  rest  of 
the  garden/^  The  first  platform  of  the  Taj  is  of 
red  sandstone,  and  a thousand  feet  square.  At 
each  of  two  opposite  sides  is  a mosque  facing  in- 
ward. Only  the  one  on  the  left,  or  west  side,  can 
be  used  for  wmrship,  because  the  faces  of  the  people 
must  be  turned  toward  Mecca  (west).  The  pulpit 
is  always  against  the  dead  wall  at  the  back,  and 
the  audience  face  toward  it,  with  backs  to  the  open 
front. 

Above  this  platform  rises  a second  one  about 
twenty  feet  high,  and  occupying  a place  of  three 
hundred  and  fifty  feet  square.  Upon  this  are  the 
celebrated  structures  that  form  the  Taj.  These 
buildings  consist  of  the  tomb  itself,  which  is  an 
octagon  (or  rather  a square  with  the  corners  cut 
off),  surmounted  by  an  egg-shaped  dome  of  about 
seventy  feet  in  circumference,  and  of  four  minarets 
about  a hundred  and  fifty  feet  high,  which  shoot 
np  like  columns  of  light  into  the  blue  sky.’’  All 
this  is  of  pure  white  marble — as  pure  and  fresh  as 
when  first  erected.  This  climate  does  not  affect  it 
as  ours  would.  I said  all  was  white;  the  pavement 
of  the  platform  on  which  the  buildings  rest  is  of 
white  and  yellow  marble,  laid  in  alternate  squares, 


120 


TRYE’S  YEAR. 


and  there  is  one  other  exception — the  precious  stones 
inlaid  in  ^^the  ornamented  work  of  an  exquisite 
ilower  pattern  which  wreathes  the  doors  and  wan- 
ders toward  the  dome,  one  huge  mosaic  of  inlaid 
stones  of  different  colors.” 

We  walk  along  the  central  marble  canal,  ascend 
the  platform,  cross  the  marble  pavement  and  enter 
the  Taj.  It  is  more  beautiful  on  close  inspection 
than  at  a distance,  so  finely  is  it  finished.  It  is 
grand,  and  shows  us  what  man  may  do.  I felt  as  I 
stood  there  something  of  the  power  which  God  gives 
us.  If  we  would  but  employ  our  talents  under  his 
direction,  we  could  all  build,  in  one  way  or  another, 
something  which  would  far  surpass  the  Taj  when 
viewed  from  the  heavenward  side  of  Jordan.  Yes, 
I thought,  we  are  building  constantly  : is  it  only  a 
tomb  to  cover  our  decaying  bodies,  or  a part  of  the 
temple  above  composed  of  living  stones? 

But  I must  not  stop  to  moralize.  We  enter  the 
central  hall.  This  room  is  noted  for  its  exquisite 
workmanship.  The  walls,  screens  and  tombs  are 
crowned  with  flowers  and  inscriptions  from  the 
Koran  in  beautiful  mosaic  of  precious  stones. 
Just  before  us  as  we  enter  is  the  screen  which  is 
so  celebrated  a part  of  the  Taj.  “ Divided  into 
several  compartments  and  panels,  it  sweeps  around 


THE  TAJ  MAHAL. 


121 


the  marble  cenotaphs  that  lie  within  it  and  repre- 
sent the  real  tombs  seen  in  the  vault  beneath.  It 
is  of  purest  marble,  so  pierced  and  carved  as  to 
look  like  a high  fence  of  exquisite  lace- work,  but 
is  really  far  more  refined  and  beautiful,  for  every- 
where along  those  panels  are  wreaths  of  flowers 
composed  of  lapis  lazuli,  jasper,  heliotrope,  chal- 
cedony, cornelian,  etc.,  so  that  to  make  one  of  the 
hundreds  of  these  bouquets  a hundred  different 
stones  are  required.  The  Florence  mosaic-work 
does  not  surpass  it.’’ 

We  lingered  long  in  this  room.  Every  brilliant 
flower  upon  the  screen  or  the  high-arched  walls  was 
a study  and  a delight.  The  carving  on  the  ceno- 
taphs and  the  sides  of  the  platform  they  occupied 
showed  us  the  perfect  work  of  the  chisel.  Over 
the  tomb  of  the  famous  woman  occupying  the  centre 
of  the  room,  amid  wreaths  of  flow’ers,  worked  in 
black  letters,  are  passages  from  the  Koran.  One 
ends  with,  ^^And  defend  us  from  the  tribe  of  unbe- 
lievers.” This  was  planned  by  Shah  Jehan.  His 
tomb  is  at  the  side,  and  has  nothing  from  the  Koran 
on  it,  only  flow^ers  of  mosaic-work,  his  name  and 
the  date  of  his  death. 

This  was  erected  by  his  son,  Aurungzebe,  who 
was  called  the  man  of  prayer.”  He  was  very  at- 


122 


TEYE’S  YEAE. 


tentive  to  the  forms  of  his  religion,  never  forget- 
ting the  five  prayers  a day,  yet  one  who  reads  of 
his  treatment  of  his  father  and  his  own  brothel's 
can  see  that  he  was  far  from  doing  right  at  all 
times.  His  reverence  for  the  Koran  was  such  that 
he  would  not  put  its  holy  words  anywhere,  even  on 
his  father’s  tomb,  if  there  were  a possibility  of  the 
foot  of  man  ever  touching  them. 

'SS  e went  out  again,  and  walked  around  the  build- 
ing on  the  marble  pavement.  Many  new  beauties 
and  more  exquisite  carving  appeared  than  we  could 
see  at  a first  glance.  Me  looked  up  at  the  minarets 
that  stand  as  mighty  sentinels  at  the  corners.  Each 
one  is  a lofty  tower.  Me  passed  down  the  twenty 
steps  and  saw  the  paneling  of  the  sides  of  the  great 
base  of  the  structure,  and  began  to  have  some  idea 
of  its  grandeur.  Me  took  our  station  at  different 
distances  from  it  to  view  it  once  more.  Finally 
we  stood  again  in  the  arch  over  the  gateway,  and 
the  pure  white  buildings  rising  out  of  the  rich 
dark  foliage  were  so  impressed  on  one  mind  at 
least  as  to  make  a fiideless  picture  there.  For 
some  of  the  other  sights  of  Agra,  wait  for  my  next. 
I cannot  begin  anything  else  on  the  same  day  that 
I have  written  of  the  Taj. 


XVI. 


THE  FORT  AND  TEE  PEARL  MOSQUE. 

FTER  viewing  the  Taj,  the  next  object  of 
interest  in  Agra  is  the  fort,  and  thither 
we  bent  our  steps  to-daj.  Chat  was  very 
anxious  to  see  it,  for  you  know  he  en- 
joys anything  in  the  military  line,  but  I had  not 
much  curiosity  on  the  subject,  for  I expected  to  see 
an  ordinary  fort  such  as  I had  seen  before.  You 
may  imagine  my  surprise,  then,  when  father  ex- 
plained to  me  on  the  way  what  I might  expect  to 
find  in  this  one.  It  is  a custom  in  India,  he  says, 
as  it  is  in  some  other  countries,  to  have  the  royal 
palaces  within  the  fort  for  protection.  Here,  then, 
I was  to  see  the  palace  of  the  great  Sultan  Akbar, 
with  the  royal  mosque  and  all  the  buildings  neces- 
sary for  royalty. 

The  fort  itself  is  very  imposing.  It  is  built  of 

red  sandstone,  the  walls  about  eighty  feet  high. 

Within  we  find  the  audience-hall,  the  rooms  for  the 

numerous  retainers,  the  zenanas,  the  mosques,  the 

123 


124 


TBYE^S  YEAR. 


dwellings  of  the  soldiery  and  buildings  for  arms 
and  for  stores  of  provisions  for  man  and  beast. 
These  buildings  are  not  crowded,  either;  there  is  a 
good  deal  of  space  for  walking,  so  you  may  imagine 
the  fort  to  cover  a large  piece  of  ground.  Dur- 
ing the  mutiny,  upward  of  five  thousand  fugitives 
found  refuge  within  a comparatively  small  portion 
of  its  interior.^’  Some  of  our  missionaries  were  of 
these,  and  remained  until  it  was  safe  for  them  to 
depart. 

We  entered  the  audience-hall  of  Akbar,  which  is 
now  an  armory.  It  is  said  to  be  one  hundred  and 
eighty  feet  long  and  sixty  wide,  and  is  supported 
by  graceful  arches.  The  throne  is  still  there,  but 
without  an  occupant.  We  were  shown  a great 
curiosity  in  this  room,  the  sandal-wood  gates  of  the 
Hindoo  temple  of  Somnauth.  They  were  carried 
away  from  the  temple  as  trophies  by  Mahmoud  of 
Guznee  in  Afghanistan  more  than  a thousand  years 
ago.  They  were  recovered  by  English  soldiers 
under  General  Nott,  which  fact  greatly  rejoiced  the 
Hindoos.  The  chief  objects  in  the  fort  are  the 
buildings  erected  by  Shah  Jehan,  the  Pearl  Mosque 
and  the  apartments  of  the  zenana.  The  plan  and 
decoration  of  the  palaces  reveal  the  same  mind  as 
the  one  that  originated  Shah  Jehan’s  sepulchre. 


THE  PEARL  MOSQUE. 


125 


The  Mootee  Musjed,  or  Pearl  Mosque,  is  a perfect 
gem  of  art.  It  opens  into  the  marble  court  and 
garden,  which  are  bounded  on  the  opposite  side  by 
the  palace  of  the  zenana.  This  palace  forms  a 
striking  contrast  to  the  zenana  apartments  of  most 
of  the  dwellings  in  India,  either  of  the  Hindoos  or 
Mohammedans.  You  pass  through  a series  of 
rooms,  opening  one  into  another,  all  of  pure  mar- 
ble. There  are  balconies  with  delicate  pillars  and 
projecting  roofs ; balustrades  in  lacelike  open  pat- 
terns with  no  ornaments  but  gilding.  There  are 
^Yivulets  of  water  streaming  from  room  to  room 
along  marble  beds ; gardens  of  flowers  and  precious 
exotics,  the  creepers  running  over  trellises  and 
shading  from  the  heat  the  pathways  across  the  mar- 
ble floors,  and  mingling  with  the  flying  spray  of 
fountains  ; and  this  on  and  on,  from  room  to  room, 
from  balcony  to  balcony,  from  court  to  court.  And 
then  there  are  two  recesses  impervious  to  heat 
whose  walls  are  formed  of  innumerable  small  mir- 
rors, with  lamps  without  number,  by  which  tiny 
waterfalls  used  to  be  illumined  from  behind,  as 
they  flowed  into  marble  fonts,  and  thence  issued  in 
bubbling  rivulets  or  sprang  in  fluttering  jets  of 
spray  of  delicious  coolness.’’ 

I said  at  once  that  the  people  who  lived  here  in 


126 


TEYE^S  YEAR. 


such  splendor  ought  to  have  been  happy,  if  any  one 
could  be,  but  mother  reminded  me  that  they  had  not 
the  true  happiness,  and  I pitied  them  instead.  I 
pitied  them  that  they  had  to  leave  this  delight  with 
no  other  for  their  future.  Father  said  we  must  see 
the  dark  side  of  their  earthly  lot  as  well  as  the  bright 
and  beautiful,  and  we  descended  to  a lower  story. 
Farther  down  still  we  went  into  empty  cells  and 
dark  caverns  that  made  me  shudder.  Deep  down 
go  the  mysterious  stairs  and  winding  passages. 
There  are  many  evidences,  we  are  told,  of  beings 
having  been  taken  to  some  of  these  unearthly  places 
and  executed.  Some  who  have  explored  these  hid- 
den recesses  tell  of  a well  or  pit  with  ropes  hung 
from  poles  across  its  mouth,  from  which  hung  skel- 
eton bodies  of  females. 

“ In  the  time  of  Lord  Metcalfe,  some  engineer 
officers  found  their  way  blocked  up  by  a wall  where 
no  wall  should  be.  They  pierced  through  it  for 
about  eleven  feet,  and  then  emerging  upon  the 
other  side,  found  the  skeletons  of  a young  man  and 
of  an  old  and  voung  woman.  A well  was  there, 
but  no  means  of  drawing  water  from  it.  A beau- 
tiful  view  could  be  had  from  the  spot,  but  no  way 
of  escape.”  We  saw  this  place ; how  cruel  he 
must  have  been  who  walled  up  these  poor  wretches 


THE  PEARL  MOSQUE. 


127 


thus  to  pine  away  and  die  of  starvation.  Mother 
said,  as  we  stood  there,  ^^^The  tender  mercies  of 
the  wicked  are  cruel.^^’ 

But  enough  of  this.  I was  glad  to  get  out  to 
the  daylight,  and  something  of  the  same  feeling 
comes  over  me  as  I write.  Again  we  stood  in  the 
beautiful  palace,  which  seemed  miles  away  from  the 
horrid  vaults  beneath  it.  Me  looked  out  from  a 
balcony  upon  a magnificent  prospect.  There  w^as 
the  Jumna  winding  its  way  through  the  country; 
there  the  pure  stately  Taj  in  its  setting  of  green, 
and  in  another  direction  the  city  of  Agra.  We  were 
just  outside  the  fort,  when  from  the  minarets  of  the 
various  mosques  we  were  startled  by  the  call  to 
prayer.  It  was  sunset.  This  has  been  mentioned 
so  often  by  travelers  among  the  Mohammedans 
that  I need  say  but  little  about  it,  though  it  deeply 
impressed  me.  At  the  sound  every  Mohammedan 
falls  upon  his  knees  for  prayer. 

We  stopped  the  carriage  to  watch  them.  One 
man  near  us  first  rubbed  his  hands,  knees  and  head 
with  dust.  Father  says  it  is  enjoined  upon  them 
to  bathe  as  the  first  act  of  worship,  but  if  no  water 
is  near,  this  rubbing  with  dust  answers  the  purpose. 
He  then  spread  his  prayer-carpet  of  fine  matting  on 
the  ground  and  faced  Mecca.  At  first  he  stood 


128 


TRYE^S  YEAR. 


erect,  bis  hands  lifted  up,  the  palms  held  out  toward 
heaven,  where  his  eves  also  turned.  Then  he  pros- 
trated himself,  his  forehead  touching  the  ground. 
The  prayer  here  used  expresses  unworthiness  of 
the  creature  permitted  to  approach  and  worship  the 
Creator.’’  He  then  knelt  in  prayer,  after  which  the 
prostrations  were  resumed.  Another  man  repeated 
these  five  times.  He  was  more  devout  than  they 
usually  seem  to  be,  but  they  never  forget  the  times 
of  prayer.  AVhen  the  call  comes  from  the  minarets, 
they  always  obey  it.  I don’t  know  what  they 
would  think  if  they  knew  how  often  Christian 
people  allow  something  to  keep  them  away  from 
worship,  in  public  or  in  private.  Yesterday,  Chat 
saw  some  men  who  were  building.  They  had  a 
heavy  stone  raised  almost  to  the  height  they  wanted 
it.  Just  then  came  the  call  to  pray,  and  they  let 
the  stone  go  down,  losing  all  their  hard  labor. 
Two  or  three  more  minutes  would  have  put  the 
stone  in  its  place. 

Father  says  they  divide  their  time  into  four 
equal  parts  or  watches,  called  purrhs.  The  night 
is  divided  in  the  same  way.  The  watches  are  sub- 
divided into  ghurries,  or  hours,  which  vary  with  the 
change  of  season.  The  day  is  from  the  earliest 
dawn  to  the  last  decline  of  the  light.  In  this  lati- 


THE  PEARL  MOSQUE. 


129 


tilde  the  twilight  is  very  short.  Their  way  of 
measuring  time  is  this,  although  clocks  have  come 
into  the  country  with  other  European  conveniences, 
and  are  used.  Tliey  have  a brass  vessel  with  a 
small  aperture  at  the  bottom.  This  being  floated 
on  a tank  or  a pan  of  water,  one  drop  forces  its 
way  every  second  through  the  hole  into  the  floating 
vessel.  Marks  are  made  upon  the  vessel,  outside 
and  in,  to  show  the  number  of  ghurries  by  the 
depth  of  water  drawn  into  it.  In  some  places  a 
certain  division  of  time  is  marked  by  the  sinking 
of  the  vessel.  Every  hour,  as  it  passes,  is  struck 
by  a man  on  duty  with  a hammer  on  a broad  plate 
of  bell-metal  suspended  to  the  branch  of  a tree  or 
to  a nail.  The  durwan  (gatekeeper)  or  the  cho- 
keedars  (watchmen)  keep  the  time. 

In  most  establishments  the  w’atchinen  are  on 
guard  two  at  a time,  and  are  relieved  at  every 
watch,  day  and  night.  They  are  punctual  in  this, 
if  they  do  appear  to  take  their  own  time  in  other 
matters,  for  their  services  of  prayer  are  scrupu- 
lously performed  at  the  appointed  time.  They 
have  five  prayers  a day — one  at  dawn,  the  second  at 
the  second  watch,  or  mid-day,  the  third  at  the  third 
watch,  the  fourth  at  sunset  and  the  fifth  at  the 
fourth  ghurrie  of  the  night.  Mohammed  observed 

d 


130 


TRYE’S  YEAR. 


another,  called  tahnjjoot,  at  the  tliird  watch  of  the 
night.  Those  who  are  very  devout  follow  his  ex- 
ainj)le. 

Father  says  there  are  two  sects  of  Mohammedans 
who  think  very  little  of  each  other;  they  are 
called  Sheahs  and  Soonies.  The  leaders  of  the 
former  are  called  imaums,  those  of  the  latter, 
caliphs.  The  Turks  are  Soonies,  the  Persians, 
Sheahs.  IMost  of  the  Mussulmans,  from  the  river 
Euphrates  to  the  Atlantic,  are  Soonies ; those  east 
of  the  Euphrates,  Sheahs. 

Here  both  are  represented,  and  perhaps  in  nearly 
equal  numbers.  The  Sheahs  observe  ten  days  of 
the  Arabic  month,  called  Mohurrim,  as  ‘^a  period 
of  deep  humiliation  and  sorrowful  remembrance,” 
being  the  anniversary  of  the  death  of  two  of  their 
early  leaders,  Hassan  and  Hosein.  The  Soonies 
look  upon  these  leaders  as  having  been  usurpers 
and  lawfully  put  to  death  by  the  reigning  caliph. 
This  being  the  case,  there  are  usually  contests 
between  the  two  parties  at  the  time  of  the  Mohur- 
rim. Those  who  observe  the  Mohurrim  lay  aside 
all  ornament  and  live  on  the  plainest  fare  during 
the  time.  They  spend  large  sums  of  money,  how- 
ever, on  the  processions  and  trappings,  the  gifts  to 
the  poor  and  the  valuable  mourning  and  em- 


THE  PEARL  MOSQVE. 


131 


broidery,  never  used  again.  It  is  said  that  tlie 
wealth  of  the  Mohammedans  in  India  may  gener- 
ally be  estimated  by  the  display  they  make  at  the 
Mohurrirn. 

There  is  another  period  of  the  year  considered  a 
])eculiarly  solemn  one,  and  observed  as  a fast  by  all 
the  faithful.’^  It  is  called  the  Ramazan,  and  has 
just  begun.  The  Mohammedan  year  has  in  it 
twelve  lunar  months.  As  ours  has  thirteen,  the 
Ramazan  in  so  many  years  makes  the  complete 
circuit  of  our  calendar.  It  lasts  just  a month, 
during  which  time  the  Mussulmans  fast  from  sun- 
rise to  sunset,  nor  do  they  use  their  favorite  hook- 
ah, or  pipe,  but  make  up  for  it  by  eating  very 
heartily  at  night.  It  is  said  that,  even  with  this 
privilege,  the  wives  complain  that  their  husbands 
are  very  irritable  during  the  time. 

So  much  for  Agra,  which  we  expect  to  leave 
to-morrow.  I hope  we  shall  hear  from  you  at 
Delhi 


XVII. 


DELHI. 

ELHI  is  a strange  old  place.  The  natives 
call  • it  Shahjehanabad,  as  it  was  chiefly 
built  by  Shah  Jehan.  Chat  thinks  the 
bad  is  the  right  word  to  end  the  name  of 
a city,  for  there  is  bad  enough  in  all  of  them. 
The  old  patriarchs  here  would  not  like  his  trans- 
lation of  the  word,  though.  Take,  for  instance, 
Allahabad,  the  city  of  Allah — that  is,  the  city  of 
God.  They  would  be  shocked  to  have  any  one 
hint  that  it  is  otherwise  than  holy.  This  Shahje- 
hanabad  was  once  the  grand  capital  of  the  Mo- 
hammedan government,  and  is  still  the  home  of 
the  faithful.’’  You  see  some  stately  Afghans 
and  milder  Sikhs  in  the  street,  but  not  many  Hin- 
doos. The  present  city  is  a walled  one,  of  about 
seven  miles  in  circumference,  and  contains  not  far 
frDm  one  hundred  and  fifty  thousand  inhabitants. 

We  have  been  out  several  times  seeing  the  sights. 
They  are  new  to  us,  though  many  of  them  are  in 

132 


Delhi  anh  its  Bridge  of  Boats. 


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DELHI. 


133 


reality  very  old.  The  two  points  of  interest  are 
the  palace  and  the  Great  Mosque,  and  they  are 
magnificent.  Here  is  the  same  mind  that  planned 
the  Taj  and  the  same  royal  wealth  that  built  it. 
A writer  says  that  Shah  Jehan  literally  found 
Agra  and  Delhi  brick  and  left  them  marble.’’ 
The  palace  is  three  thousand  feet  long  and  eighteen 
hundred  wide.  It  can  afford  space  in  its  great 
open  court  for  ten  thousand  horsemen.  When 
the  mutiny  broke  out,  there  were  in  it  five  thou- 
sand persons,  including  three  thousand  of  the  blood 
royal.  A Mohammedan  king  found  it  necessary 
to  have  a large  guard,  which,  with  his  numerous 
wives,  officers  and  servants,  occupied  considerable 
space. 

We  passed  through  the  entrance,  a splendid 
building,  into  the  interior  court,  beyond  which  is 
the  great  hall  of  audience,  or  diwan-i-Jcass,  two 
hundred  and  eight  feet  long  and  seventy-six  broad. 
It  is  all  of  white  marble,  and  once  contained  the 
famous  peacock  throne.  It  is  said  that  untold 
jewels  have  been  plundered  from  this  place.  The 
private  hall  of  audience  has  inlaid  in  its  marble 
precious  stones  of  every  hue,  and  grouped  in  ex- 
quisite patterns.  We  passed  through  the  court  of 
the  harem,  with  its  balconies  looking  down  into 


134 


TBYE’S  YEAR. 


once  beautiful  gardens  on  the  banks  of  the  Jumnu.” 
We  went  through  marble  halls,  and  saw  ^rhere  lux- 
urious baths  had  been ; we  had  glimpses  at  every 
turn  of  the  splendors  of  the  mogul  court. 

The  Jumna  Musjid,  or  Great  Mosque,  rises  in 
spotless  purity  with  its  dome  and  minarets  like 
other  mosques,  yet  with  greater  size,  more  beautiful 
courts  around  it  and  more  exquisite  finish  through- 
out. The  dome  and  minarets  are  becoming  quite 
familiar  to  me.  I like  these  mosques;  they  are 
beautiful  without  and  cheerful  within,  just  such 
structures  as  seem  to  me  fitted  for  the  worship  of 
the  true  God.  I only  wish  he  were  worshiped  here 
in  spirit  and  in  truth. 

Outside  of  the  new  city  is  what  is  left  of  the  old. 
Acres  and  acres  of  ruins  are  here ; they  cover  an 
area  of  forty-six  square  miles.  It  is  said  that 
Delhi  has  three  times  changed  its  site  since  it  was 
founded  in  57  B.  c.,  which  accounts  for  the  large 
space  covered.  About  nine  or  ten  miles  from  the 
palace  is  what  is  called  the  kootab  minar.  This  is 
a large  tower  two  hundred  and  fifty  feet  in  height, 
with  four  projecting  galleries  or  balconies  at  differ- 
ent distances  from  the  ground,  and  of  different  de- 
signs. A stairway  of  three  hundred  and  eighty 
steps  winds  within  and  leads  to  the  top,  where  a 


DELHI. 


135 


splendid  view  is  obtained.  Father  says  that  some 
suppose  this  to  be  a great  column  of  victory,  while 
others  think  it  to  have  been  intended  for  one  min- 
aret of  an  immense  mosque ; the  others  were  never 
finished.  At  its  base  are  ruins  of  a large  mosque, 
which  would  seem  to  confirm  this  last  opinion. 

Here  are  carved  pillars  which  once  belonged  to 
a palace.  Here,  too,  are  the  famous  arches  of 
Delhi,  three  larger  ones  and  three  smaller  ones, 
belonging  to  the  same  building.  They  are  the 
pointed  arch,  beautifully  carved,  the  central  one 
of  the  large  ones  being  fifty-two  feet  high  and 
twenty-two  feet  wide. 

Near  the  kootab  is  a pillar  fifty  feet  high  (twenty- 
t'wo  above  ground),  one  single  piece  of  wrought 
iron  and  entirely  without  rust.  But  the  greatest 
of  the  ruins  are  the  tombs.  The  Mohammedans 
think  more  of  building  enduring  houses  for  the 
dead  than  for  the  living.  In  this  vicinity  is  the 
tomb  of  the  Emperor  Altumsh,  who  died  1235 
A.  D. ; he  built  it  himself,  and  gave  orders  to  have 
no  purdah  (screen)  between  himself  and  heaven. 
His  wish  w^as  obeyed,  so  there  is  no  dome  to  the 
sepulchre. 

We  paused  before  the  tomb  of  Nizamudeen 
Ouleea,  who  defeated  the  Transoxonian  army  in 


13(5 


TRYE^S  YEAR. 


1303.  Tliere  were  a number  of  men  around  it 
who  had  come  on  pilgrimage  from  different  parts 
of  the  country.  It  is  a small  building  with  a 
white  marble  dome,  and  kept  very  neat.  Beside  it 
is  the  grave  of  the  poet  Khusroo,  his  friend. 
Khusroo  sang  to  the  music  of  the  lyre,  and  seems 
to  have  delighted  the  royal  court.  His  songs  are 
still  popular.  His  grave  I'eceives  as  much  atten- 
tion as  that  of  any  of  the  old  saints.  About 
halfway  between  the  great  tower  and  the  new  city 
is  the  tomb  of  Munsoor  Ally  Khan,  built  after  the 
model  of  the  Taj.  It  is  composed  of  three  kinds 
of  stone,  white  marble,  red  sandstone  and  fine 
flesh-colored  sandstone.  The  marble  is  very  in- 
ferior to  that  in  the  Taj. 

But  there  is  no  end  to  these  tombs.  I will  men- 
tion only  one  more,  the  one  which  interested  me 
most — that  of  Jehanara  Begum,  daughter  of  Shah 
Jehan.  Her  remains  are  covered  with  a marble 
slab,  hollow  at  the  top  and  exposed  to  the  sky. 
The  hollow  is  filled  with  earth  covered  with  grass. 
Upon  the  marble  is  this  inscription,  said  to  have 
been  written  by  herself : “ Let  no  rich  canopy  cover 
my  grave.  This  grass  is  the  best  covering  for  the 
tombs  of  the  poor  in  spirit.  The  humble,  the 
transitory  Jehanara,  the  disciple  of  the  holy  men 


] 


DELHI. 


137 


of  Christ,  the  daughter  of  the  Emperor  Shah 
Jehan/’  She  is  said  to  have  learned  the  Christian 
religion  of  her  brother  Dara,  and  from  her  epitaph 
it  would  seem  that  she  may  have  died  a Christian. 
I became  very  much  interested  in  her,  and,  in  fact, 
in  all  that  royal  family.  Father  promised  to  tell 
me  their  history,  and  I will  write  something  of  it 
in  my  next.  Till  then,  adieu. 


XYIII. 

rmXCES  AND  PRINCESSES. 

BROTHER  ARGYLE  : I was  to  in- 
uce  the  family  of  Shah  Jehan  to  you 
time ; well,  here  they  are.  I will  write 
t father  has  told  me  of  them.  The  old 
emperor  had  four  sons  and  three  daughters.  The 
eldest  son  was  Dara  Shakoh.  He  is  said  to  have 
been  one  of  the  handsomest  men  in  the  empire. 
He  studied  the  religion  of  the  Europeans,  and  is 
thought  to  have  become  a convert  to  Christianity. 
He  cultivated  the  society  of  these  foreigners,  and 
was  not  liked  so  well  by  the  Mohammedans,  in  con- 
sequence. Jehanara  was  older  than  Dara,  a person 
of  great  beauty,  wit  and  accomplishments.  She 
was  very  much  attached  to  Dara,  and  always  took 
his  part.  Sultan  Shoojah,  the  second  son,  was  not 
so  handsome,  high-minded  or  intelligent  as  Dara, 
but  equal  to  him  in  courage.  He  changed  his  sect 
from  Soonnie  to  Sheah,  to  gain  favor  with  the  Per- 
sian noblemen. 


138 


PRINCES  AND  PRINCESSES. 


139 


Auruiigzebe,  the  father  of  Lalla  Rookh,  and 
third  son  of  Shah  Jehan,  was  of  middle  stature, 
slender  figure  and  long  features,  particularly  the 
nose.  The  expression  of  his  countenance  was  said 
to  be  mild  and  pleasing,  though  always  sedate.  His 
conversation  was  generally  on  religion  and  the  laws 
of  the  prophet.  He  always  carried  the  Koran 
under  his  arm  and  prayed  five  times  a day.  He 
never  appeared  in  public  except  in  a clean  white 
dress,  and  always  without  ornaments.  His  name 
he  inscribed  among  the  fakirs,  and  he  lived  like 
one,  on  rice,  roots  and  water.  This  all  sounds  very 
well,  but  he  was  really  as  great  a rascal  as  any  in 
the  land.  Dara  knew  him  well,  and  said,  ‘^Of  all 
my  brothers,  I fear  only  that  man  of  prayers.^’ 
Shoojah  also  understood  him,  but  their  youngest 
brother  became  his  dupe. 

Roshunara  Begum  was  the  second  daughter  and 
fifth  child  of  Shah  Jehan.  She  had  less  beauty 
than  Jehanara,  but  more  cunning.  She  resembled 
Aurungzebe  as  much  as  Jehanara  was  like  Dara, 
and  was  as  fully  devoted  to  him.  Moorad  Buksh, 
the  youngest  son,  was  a brave,  headstrong  man 
who  devoted  all  his  time  to  the  sports  of  the  field, 
military  exercises  and  the  pleasures  of  the  table. 
He  prided  himself  on  his  strength  and  courage. 


140 


TRYE’S  YEAR. 


Miller  Omissa  Begum  was  the  youngest  child.  She 
was  not  attractive  in  mind  or  appearance.  Dress 
and  trifling  amusements  occupied  her  time. 

In  1651  the  sons  of  Shah  Jehan  were  appointed 
to  govern  certain  provinces.  Dara  was  made  vice- 
roy of  Cabul  and  Lahore,  with  permission  to  live  at 
Delhi  and  assist  his  father  as  the  heir-apparent  to 
the  throne.  Shoojah  was  viceroy  of  Bengal,  Bahar 
and  Orissa.  Auruugzebe  was  to  o-overn  the  Dec- 
can,  or  the  imperial  dominions  south  of  the  Xer- 
budda  Biver,  Moorad  Buksh,  the  provinces  of 
Guzerat  and  Malwa.  At  the  time  of  these  ap- 
pointments the  emperor  was  at  Cabul  with  his 
court.  Moorad  set  out  for  his  dominions  alone ; 
Shoojah  and  Aurungzebe  went  as  far  as  Delhi, 
where  they  remained  a few  days.  A daughter  and 
son  of  the  former  were  there  betrothed  to  a sou  and 
daughter  of  the  latter.  The  two  brothers  swore 
upon  the  Koran  to  continue  through  life  the  good 
feeling  then  existing  between  them. 

I can  only  tell  you  a few  of  the  principal  events 
in  the  history  of  this  family,  for  the  whole  of  it 
would  make  a large  book.  In  1658,  Shah  Jehan 
became  suddenly  and  dangerously  ill,  and  for  some 
time  he  was  supposed  to  be  dead.  Then  the  four 
sous  all  prepared  to  flght  for  the  throne.  Here  is 


J^RINCFS  AXn  PRINCESSES. 


141 


wliere  tlie  hypocrisy  of  Aurungzebe  begins  to  show 
itself.  He  apparently  tried  to  have  Moorad  ]3ro- 
claiined  emperor,  while  he  was  really  laying  his 
plans  to  place  the  crown  upon  his  own  head. 

In  Golconda  there  was  a man  bearing  the  pretty 
little  name  of  Mohammed  Mouzzin  Ameer  Jumla. 
He  was  a native  of  Persia,  handsome,  graceful 
and  learned  in  all  the  education  Persia  could  fur- 
nish. He  had  come  to  Southern  India  as  an  at- 
tendant on  a Persian  merchant,  and  entered  the  ser- 
vice of  the  king  of  Golconda.  Here  he  became 
viceroy  over  the  richest  province  of  the  kingdom 
and  a man  of  great  power  in  the  land,  and  of  im- 
mense "wealth. 

Aurungzebe,  through  the  entreaties  of  Poshu- 
nara,  prevailed  on  Shah  Jehan  to  invite  this  man 
to  his  court  at  Delhi.  He  did  so,  and  Ameer 
Jumla  brought  many  valuable  presents  to  the  em- 
peror. Among  these  was  the  famous  Koh-i-noor, 
or  mountain  of  light,’^  which  he  had  gotten  from 
one  of  the  mines  of  Golconda.  Ameer  was  soon 
after  appointed  prime  minister,  and  told  Shah 
Jehan  that  there  wxre  many  such  diamonds  in  the 
Deccan.  He  had  only  to  entrust  him  with  an  army 
for  the  conquest  of  that  part  of  the  country  to  have 
unbounded  wealth.  The  emj^eror  had  become  very 


142 


TEYE^S  YEAR. 


avaricious,  and  was  dazzled  with  this  brilliant  pros- 
pect. He  immediately  placed  an  army  at  the  dis- 
posal of  his  new  prime  minister. 

Dara  and  Jehanara  saw  that  this  was  a snare 
laid  by  Aurungzebe.  Such  an  army  under  such  a 
leader  would  give  Aurungzebe  the  empire  when- 
ever he  might  seize  upon  it.  They  urged  their 
father  not  to  take  the  step,  but  he  only  attributed 
wrong  motives  to  them.  He  was  angry  at  Dara  at 
the  time,  because  he  tliought  that  Dara  had  poisoned 
liis  minister  Sadoollakhan,  so  he  would  not  listen 
to  him.  Unable  to  prevent  the  emperor  from  send- 
ing out  the  army,  they  persuaded  him  to  make 
Ameer’s  command  independent  of  Aurungzebe,  and 
to  confine  the  latter  to  his  own  dominions,  also  to 
insist  on  Ameer’s  leaving  his  wife  and  children  at 
court  as  hostages  for  his  fidelity.  Ameer  hesitated 
about  accepting  this  last  condition,  but  the  emperor 
promised  to  send  his  family  on  after  him,  so  he 
yielded  the  point.  His  eldest  son  was  made  prime 
minister  in  his  absence. 

Aurungzebe  was  displeased  with  the  king  of  Be- 
japore,  and  got  Shah  Jehan’s  permission  to  invade 
his  territory.  Aurungzebe  then  sent  for  Ameer  to 
join  him,  but  Ameer  feared  that  his  family  would 
be  killed  by  Dara  if  he  did  so,  and  declined.  Now 


PRINCES  AND  PRINCESSES. 


143 


we  come  to  a time  of  terrible  war  amontr  the 
brothers.  Aurungzebe  addressed  Moorad  as ‘^yoiir 
imperial  majesty.’^  At  their  first  interview  in 
front  of  the  army,  Aurungzebe  got  ofip  his  elephant 
and  walked  some  distance  to  meet  him.  He  seemed 
so  sincere  and  so  pious  that  Moorad  trusted  him 
fully.  Aurungzebe  knew  that  his  father  had  long 
been  out  of  danger,  but  took  good  care  that  Moorad 
should  get  no  news  from  Delhi  or  Agra. 

Dara  sent  out  an  army  against  Shoojah,  who  was 
marching  on  the  capital,  and  who  exclaimed  as  he 
did  so,  Death  or  the  throne He  proclaimed 
that  Dara  had  poisoned  his  father  and  he  was 
hastening  to  revenge  the  murder.  Aurungzebe 
and  Moorad  defeated  their  father’s  army  near 
Ojeyne.  AVhen  Shah  Jehan  heard  of  this  defeat, 
he  raised  his  eyes  to  heaven  and  exclaimed,  “ O 
Lord,  thy  will  be  done ; it  is  for  my  sins  that  I am 
afflicted,  and  much  heavier  punishment  have  they 
merited.” 

Dara  demanded  vengeance  on  the  family  of 
Ameer  Jumla,  but  his  father  would  not  allow  them 
to  be  arrested.  Dara  marched  in  person  against 
his  brothers  with  an  army  of  one  hundred  thou- 
sand horse,  fifty  thousand  foot  and  one  hundred 
pieces  of  artillery.  He  took  his  family  with  him. 


144 


TRYE’S  YEAR. 


his  camp  equipage  being  carried  on  the  back  of 
five  hundred  camels.  He  was  defeated,  and  retreat- 
ing toward  Lahore,  was  robbed  by  the  Jats. 

Shah  Jehan  kept  armed  women  (Calmuck  women) 
in  his  seraglio,  as  has  been  done  by  the  native  kings 
since  his  time.  He  intended  to  have  Auruno:zebe 
and  IMoorad  imprisoned  by  them,  but  these  undu- 
tiful  sons  imprisoned  him  instead.  Aurungze.be 
now  made  extensive  preparations  for  the  coronation 
of  Moorad  at  Mathara — at  least,  so  he  made  the 
people  believe.  After  consulting  the  stars,  the  day 
of  the  ceremony  was  fixed  for  June  27,  1658. 
The  spot  chosen  was  the  great  plain  in  front  of  the 
old  mosque.  The  descriptions  we  have  of  this 
scene  give  us  an  idea  of  grandeur  such  as  is  only 
witnessed  in  the  East.  Tents  formed  of  richest 
gold  brocade  were  pitched  all  around  the  plain, 
and  the  whole  space  within  covered  with  canopies 
of  rich  colored  cloth  supported  upon  poles  fastened 
to  the  ground  by  ropes  of  silk.  Upon  a throne 
under  these  magnificent  canopies,  and  in  the  midst 
of  the  armies,  Moorad  was  to  receive  the  turban 
and  the  imperial  sabre  from  the  hands  of  the  great 
Kazee  or  chief  priest  of  the  Mohammedans. 

The  evening  before  this  event  was  to  take  place 
Aurungzebe  asked  Moorad  to  sup  with  him. 


PRINCES  AND  PRINCESSES. 


145 


Moorad  was  warned  by  some  of  Aurangzebe’s 
attendants  not  to  put  himself  in  his  brother’s 
power,  but  he  saw  no  reason  for  fear,  and  accepted 
the  invitation.  He  was  urged  to  drink  to  intoxi- 
cation, and  while  in  that  state  was  fettered  and  im- 
prisoned by  servants  of  Aurungzebe,  who  stood 
ready  for  the  deed.  Aurungzebe  was  crowned 
emperor  on  July  twenty-third  in  Shalamar  garden, 
near  Delhi,  and  the  next  day  after  set  out  in  pur- 
suit of  Dara.  Dara’s  army  was  again  defeated, 
and  he  was  slain.  His  two  sons  were  imprisoned 
and  killed.  Aurungzebe  met  Shoojah  in  battle 
in  Bengal  and  destroyed  him  with  his  whole 
family. 

Princes  were  frequently  put  to  death  in  those 
days  by  giving  them  poust  to  drink.  This  poust, 
an  old  writer  says,  is  poppy  expressed  and  infused 
a night  in  water.  It  is  that  potion  which  those 
that  are  kept  at  Gwalior  are  commonly  made  to 
drink — I mean  those  princes  whose  heads  they 
think  it  fit  not  to  cut  off  They  drink  it  the  first 
thing  in  the  morning.  It  emaciates  them  and 
maketh  them  die  insensibly,  they  losing  little  by 
little  their  understanding  and  growing  senseless.” 
This  drink  was  given  to  Moorad  at  first,  but  the 

bloody  usurper  was  afraid  to  leave  him  to  die  by 
10 


- 146 


TEYE^S  YEAE. 


this  means,  and  so  had  him  executed.  Aurungzebe 
had  now  destroyed  all  his  brothers,  and  held  un- 
disputed sway. 

The  Princess  Jehanara  shared  the  captivity  of 
her  father,  and  remained  with  him  until  his  death. 
During  this  imprisonment,  Jehanara  spent  most  of 
her  time  in  writing  the  lives  of  the  celebrated 
saints  in  the  valley  of  Cashmere.  Ou  Shah 
Jehan’s  death,  in  1666,  she  became  reconciled  to 
Aurungzebe,  who  restored  to  her  all  the  estates 
and  governments  she  had  enjoyed  under  her  father, 
amounting  to  an  annual  revenue  of  a million  pounds 
sterling,  and  gave  her  the  title  of  Shah  Begum,  or 
Sovereign  Princess.  She  died  six  years  after  her 
father,  in  the  fourteenth  year  of  the  reign  of 
Aurungzebe. 

Father  closed  the  book  he  had  referred  to  several 
times  while  giving  us  these  facts,  and  asked, 

“ What  now  do  you  think  of  this  royal  family  ? 
Would  you  like  to  be  a Mohammedan  princess, 
Trye 

“ Is  ot  for  the  world,  father,^^  I said.  This  is  a 
terrible  story.  I wonder  that  Aurungzebe  could 
have  a moment’s  peace  after  all  the  crimes  he  had 
committed.” 

^^Such  are  the  triumphs  of  the  world,  my 


PRINCES  AND  PRINCESSES. 


147  • 


daughter,  and  the  tender  mercies  of  the  wicked, 
which  you  know  are  cruel.  This  is  a fair  speci- 
men of  the  lives  of  those  who  reigned  here  in  the 
olden  time.  You  need  not  want  to  know  the' 
history  of  many  of  the  Mohammedan  princes.’’ 

I don’t  see  why  they  let  Aurungzebe  live,” 
said  Chat ; the  miserable  old  fellow  ! I wouldn’t 
have  been  one  of  his  subjects;  I would  have  run 
away  first.” 

I think  Dara  ought  to  have  had  the  throne,”  I 
said.  I like  him  and  Jehanara  too ; they  would 
have  done  finely.” 

^^Yes;  I would  have  fought  for  him  and  got 
Aurungzebe  out  of  the  way  somehow,  if  I could,” 
said  Chat.  He  ought  to  have  been  hung  on  one 
of  those  silk  tent-ropes  after  he  had  lived  on  poust 
for  a month.” 

It  is  a pity  you  were  not  there  to  have  righted 
matters,”  father  said,  quietly. 

Chat  laughed,  and  said  that  he  only  meant  that 
he  would  have  done  all  he  could  to  put  the  right 
king  in  his  place  and  the  wrong  one  in  his  place. 

I don’t  see  why  such  men  as  Aurungzebe  are 
ever  allowed  to  have  control  of  affairs,”  I said, 
for  they  surely  do  harm  instead  of  good.” 

Do  you  think  the  Lord  makes  mistakes  in  not 


148 


TRYE’S  YEAR. 


checking  these  wicked  men  before  they  have  done 
any  injury?’^  mother  asked. 

^^Oh  no!”  I said — ^^no,  he  cannot  do  wrong, 
but — but — I don’t  understand  it.” 

Ah,  there  it  is  ! she  said.  ^Ye  are  too  apt  to 
think  things  are  wrong  because  we  do  not  under- 
stand them.  Look  at  the  life  and  death  of  our 
dear  Redeemer.  He  suffered  from  the  indifference 
and  insolence  and  ill-treatment  of  the  men  of  his 
time.  ^ He  was  despised  and  rejected  of  men,’  and 
Mie  was  brought  as  a lamb  to  the  slaughter,’  just 
as  Isaiah  had  foretold.  Now,  it  was  necessary  that 
he  should  live  our  life  and  have  all  these  trials 
from  man  ; it  was  necessary  that  he  should  die  as 
he  did — forsaken  and  beyond,  the  reach  of  sym- 
pathy— for  us.  The  sin  of  those  who  despised 
him  and  those  who  participated  in  his  crucifixion 
was  terrible  to  think  of,  as  is  that  of  those  who  re- 
ject him  now,  but  their  doings  formed  a part  of 
the  great  plan  of  salvation.  They  would  not 
believe,  and  God  allowed  them  to  carry  out  their 
own  wicked  schemes,  and  thereby  to  show  his 
glory.  God  will  make  even  the  wrath  of  man  to 
praise  him,  and  what  is  beyond  the  needed  measure 
he  will  restrain.” 

^^But,  mother,”  said  Chat,  ^^you  do  not  think 


PRINCES  AND  FEFNCESSES. 


149 


that  wicked  men,  the  heathen  and  savages,  for  in- 
stance, are  working  out  God’s  purposes  when  they 
are  doing  all  they  can  against  him,  do  you  ?” 

Most  assuredly  I do.  They  do  not  do  it  to  aid 
his  cause,  but  they  do  aid  it,  nevertheless.  Those 
mogul  emperors  at  war  with  each  other  only 
thought  of  their  own  gain,  but  they  were  them- 
selves overthrowing  a very  corrupt  government 
and  paving  the  way  for  the  religion  of  Christ  and 
for  a better  state  of  affairs  temporaHy.” 

Mother  had  given  me  new  ideas  in  this  explana- 
tion. I believed  before  that  God  reigned  and  did 
all  things  well,”  but  could  not  see  why  he  didn’t 
put  down  at  once  all  opposition  to  his  law.  Now 
I could  see  the  reason,  and  could  tell  why  mother’s 
faith  is  always  so  strong  and  why  she  is  always  so 
hopeful.  It  is,  as  she  says,  a blessed  thought  that 
God  reigneth,  and  that  be  is  a God  of  love.  I re- 
member thinking  of  this  one  day  last  summer 
when  we  had  a very  severe  thunder-storm,  and  the 
whole  scene  returned  to  my  mind  with  this  conver- 
sation. It  seemed  as  if  this  whole  universe  were 
shaken,  and  yet  it  was  only  a commotion  in  one 
little  part  of  our  ocean  of  air.  I spoke  of  this, 
and  father  said,  So  of  the  strifes  and  destructions 
of  men.  When  in  the  midst  of  them  they  are 


150 


TRYE^S  YEAR. 


terrible  to  us,  but  viewed  from  afar,  as  we  look 
down  the  ages  of  history,  they  may  be  only  the 
showers  that  purify  the  moral  air,  or  the  tempests 
that  bring  devastation  to  prepare  the  way  for  noble 
building/^ 

But  my  letter  is  growing  very  long,  so  I will 
not  attempt  to  give  you  more  of  our  conversation 
on  this  subject. 


XIX. 


THE  KOHINOOR,  THE  BEGUM  AND  THE  CHRIS- 
TIANS. 

evening  as  mother,  Chat  and  I sat  on 
the  verandah  of  our  temporary  home  in 
Delhi,  Chat  said  he  had  been  thinking  about 
^ ^ the  Kohinoor,  and  asked  mother  what  be- 
came of  it  after  it  was  given  to  Shah  Jehan. 
cannot  trace  it  through  all  the  details  of  its  wan- 
derings,’’ she  said,  ^‘and  it  would  be  too  long  a 
story  were  I to  do  so,  but  I will  tell  you  something 
about  it.  It  lay  in  the  imperial  treasury  for  nearly 
a century,  when  it  was  taken  by  Xadir  Shah,  king 
of  Persia.  He  invaded  India  durino;  the  reio;n  of 
Mohammed  Shah  in  the  year  1738.  This  king,  in  r 
one  of  his  mad  fits,  had  put  out  the  eyes  of  his  son. 

He  himself  was  afterward  assassinated,  and  the 
conspirators  gave  the  throne  and  the  diamond  to 
his  son’s  son,  Shahrookh  Mirza,  who  lived  at  Mees- 
heed.  Shah  Mirza  lost  his  eyes  some  time  after 
that,  during  a civil  war  in  his  dominions.  Ahmed 
Shah  marched  to  his  relief,  put  the  rebels  to  death 

151 


152 


TEYE’S  YEAR. 


and  united  his  eldest  son,  Timoor  Shah,  in  nivir- 
riage  to  the  daughter  of  the  unfortunate  prince. 
Ahmed  took  the  diamond  from  Mirza,  reasoning 
that  it  could  be  of  no  use  to  a blind  man. 

He  established  his  son  Timoor  at  Herat,  his  own 
residence  being  at  Cabul,  where  he  died.  Timoor 
succeeded  his  father,  and  was  succeeded  in  turn  by 
his  eldest  son,  Zurnan  Shah,  who  after  a reign  of  a 
few  years  was  driven  from  the  throne  by  his  younger 
brother  Mahmood.  Zurnan  went  to  his  friend,  who 
commanded  a distant  fortress,  for  protection.  As- 
heek  betrayed  him  to  the  usurper  and  put  him  in 
confinement.  He  hid  the  great  diamond  in  a crevice 
of  the  wall  of  his  prison,  and  his  other  jewels  in  a 
hole  made  in  the  ground  w'ith  his  dagger. 

As  soon  as  Mahmood  heard  from  Asheek  of  the 
arrest,  he  sent  for  his  brother,  had  his  eyes  put  out 
and  demanded  the  jewels,  but  Zurnan  pretended  to 
have  thrown  them  in  the  river  as  he  passed  over. 
Two  years  after  this  the  third  brother,  the  Sultan 
Shoojah,  deposed  Mahmood  and  ascended  the  throne 
by  the  consent  of  his  elder  brother.  He  blew  from 
the  mouths  of  cannon  Asheek,  his  wife  and  all  his 
children. 

He  intended  to  put  out  the  eyes  of  his  brother 
Mahmood,  but  was  deterred  from  doing  it  by  the 


THE  KOHINOOR. 


153 


persuasion  of  his  brother  and  Znman.  The  latter 
told  him  where  he  had  concealed  the  great  diamond, 
and  Shoojah  soon  took  possession  of  it.  Mahmood 
escaped  from  prison,  raised  a party  and  drove  out 
his  brothers,  and  once  more  became  king.  The  two 
brothers  went  to  the  territories  of  the  East  India 
Company  for  protection,  and  from  that  time  lived  at 
Lodiana  upon  a pension  assigned  them  by  the 
British  government.  On  their  way  through  the 
territory  of  the  Sikh  chief,  Runjeet  Singh,  in  1813, 
Shoojah  was  discovered  to  have  the  great  diamond 
with  him,  and  was  compelled  to  surrender  it  to  his 
host.  In  1849,  when  the  Punjaub  was  united  to 
the  territories  of  the  East  India  Company,  it  was 
stipulated  that  the  Kohinoor  should  be  surrendered 
to  Queen  Victoria,  in  whose  possession  it  has  been 
ever  since.  It  is  certainly  the  most  celebrated  dia- 
mond in  the  world.  It  has  been  so  cut  that  it  is 
smaller  now  than  then,  but  of  greater  brilliancy, 
owing  to  the  greater  number  of  faces  to  refract  the 
light. 

That  is  a wonderful  history  for  a little  stone/’ 
said  Chat ; it  ought  to  be  able  almost  to  tell  its 
own  story  by  this  time.  And  even  this  piece  of 
carbon  (I  haven’t  studied  chemistry  for  nothing) 
couldn’t  be  told  about  without  an  account  of  those 


154 


TRYE'S  YEAR. 


old  fellows*  fighting  and  putting  each  other’s  eyes 
out.  Well,  they  were  a wretched  set,  and  there  are 
plenty  more  like  them  in  the  world  now,  I suppose. 
I saw  a Musselman  in  the  street  the  other  day  with 
a long  nose  and  very  sedate.  He  looked  exactly  as 
I think  Aurungzebe  must  have  done,  and  I felt 
like  going  up  to  him  and  knocking  off  his  turban.” 
I should  like  to  see  the  wonderful  diamond 
that  has  had  such  an  eventful  history,”  I said ; I 
am  more  interested  in  it  than  in  those  fellows  you  talk 
about  who  treated  each  other  so  shamefully.”  And 
yet  I have  been  very  anxious  to  see  some  one  who 
had  belonged  to  royalty  here,  or  who  is  a descendant 
of  any  of  the  noted  characters  of  whom  I have 
written. 

A missionary  lady  told  us  that  several  members 
of  the  late  royal  family  were  numbered  among  their 
pupils,  and  asked  me  to  go  with  her  to  see  one  fam- 
ily closely  related  to  the  dethroned  king.  We  saw 
two  girls,  rather  pretty-looking,  but  not  any  more 
royal  than  many  others  I had  seen.  The  most  in- 
teresting personage  to  me  was  their  grandmother. 
This  old  lady,  named  Imami  Begum,  told  us  a 
very  pitiful  story  about  her  former  greatness  and 
present  poverty.  Her  father,  brother  and  nephew 
had  each  occupied  the  throne  of  Delhi,  and  the  last 


THE  KOHINOOR. 


155 


of  these,  as  she  said,  had  ^^joined  his  kingdom  to 
the  dust.’’  She  liad  once  robed  lierself  with  silks 
and  valuable  ornaments,  but  now  she  wears  an  old 
blanket  around  her  body,  and  lives  upon  the  two 
dollars  and  a half  a month  given  her  as  a govern- 
ment pension. 

The  court  of  her  house  is  nearly  full  of  elegant 
marble  tombstones,  beneath  which  lie  buried  vari- 
ous members  of  the  family.  It  was  sad  to  see  the 
old  lady  doing  the  work  of  a servant  where  she 
had  once  had  numbers  of  attendants  to  wait  upon 
her.  The  lady  said,  after  we  came  out,  It  makes 
us  feel  very  tenderly  toward  her,  a;id  many  times 
do  we  endeavor  to  convey  to  her  weary  heart  the 
rich  and  priceless  consolations  of  the  gospel  of 
Christ.  At  times  she  seems  touched,  but  I fear  her 
heart  is  too  much  absorbed  in  her  earthly  troubles 
to  realize  her  spiritual  need.” 

The  missionaries  have  been  at  work  here  for  a 
number  of  years,  and  not  without  doing  much  good. 
I have  been  listening  to  the  story  of  Walayat  Ali, 
a native  Christian  who  was  killed  here  in  the  time 
of  the  mutiny.  He  belonged  to  a respectable  and 
once  wealthy  Mohammedan  family  of  Agra,  and 
was  led  to  read  the  Bible  by  the  words  of  Col. 
Wheeler,  a pious  officer  in  the  British  army  of  In- 


156 


TBYE’S  YEAB. 


dia.  This  unsettled  his  mind  in  regard  to  his  for- 
mer belief,  and  yet  for  a long  time  he  clung  to  it. 
At  length  he  went  to  a moulvi  who  W’as  consid- 
ered very  holy,  and  sought  to  become  one  of  his 
disciples.  ^^For  this  the  priest  required  a fee  of 
twelve  shillings,  but  after  hard  bargaining  came 
down  to  two  shillings,  at  the  same  time  cautioning 
him  against  telling  any  one  of  the  small  price  he 
had  paid,  and  exhorting  him  to  say  to  all  that  he 
had  paid  the  full  price,  twelve  shillings.^’  This 
did  not  certainly  appear  right,  and  he  thought,  “ I 
can  sin  enough  without  the  aid  of  a priest : sin  is 
the  burden  under  which  I am  groaning;  and  yet 
this  man  would  have  me  tell  lies  in  order  to  fill 
his  pockets 

He  then  turned  to  the  missionaries  for  help,  and 
was  baptized  by  a Baptist  minister  in  1838.  From 
that  time  to  his  death  he  was  persecuted  continu- 
ally. He  was  sent  to  Delhi  as  a native  preacher, 
where  he  was  still  stationed  w’hen  the  meeting  be- 
gan. When  threatened  with  death  by  some  Mo- 
hammedan soldiers  and  taunted  with  being  a Chris- 
tian, he  said,  boldly,  Yes,  I am  a Christian,  and 
I am  resolved  to  live  and  die  a Christian. As  a 
Sepoy  aimed  a blow  at  him  with  a sword  which 
ended  his  life,  he  said,  O Jesus,  receive  my  soul 


THE  KOHINOOR. 


157 


Ilis  wife  was  in  great  danger,  but  was  protected 
in  one  way  and  another  until  the  danger  had 
passed.  Her  words  were  in  the  same  spirit  as 
those  of  her  husband:  ^^No,  I cannot  forsake 
Christ.  I will  work  to  support  my  children,  and 
if  I must  be  killed,  God’s  will  be  done.”  It  is  a 
sad,  sad  tale,  but  one  that  shows  what  good,  true 
Christians  there  are  among  those  whom  the  dear 
Lord  has  set  free  from  the  slavery  of  heathenism 
to  be  his  own  children.  The  great  Kohinoor  is 
not  to  be  compared  to  these  jewels,  which  will  shine 
in  the  palace  of  glory  for  ever  and  for  ever. 

This  is  probably  my  last  letter  from  Delhi.  I 
feel  that  I have  had  only  a bird’s-eye  view  of  it, 
but  we  must  be  off  to-morrow,  so  good-bye  to  the 
old  ruins  and  the  sleeping  dust  of  the  mogul  kings 
wliose  reigns  were  written  in  blood.  They  are  be- 
yond our  help,  but  the  living,  the  thousands  u^on 
thousands  of  mortals  here  going  to  the  same  cheer- 
less doom — oh,  it  makes  one’s  heart  sick  to  think 
of  it.  Do  pray  for  these  poor  misguided  people,  for 
the  Lord  is  able  to  save  to  the  uttermost.” 


I 


WHAT  WE  SAW  AT  AMBALA. 


i 

"3 


it. 


E have  taken  another  step  northward,  and 
reached  Ambala,  where  we  will  remain  for 
several  days,  if  nothing  happens  to  prevent 
Chat  and  I were  out  bright  and  early 

We  stood 

for  a long  time  on  a bridge  quite  near  a heathen 
temple.  I am  surprised  to  find  myself  becoming 
so  accustomed  to  seeing  the  heathen  and  their  wor- 


this morning,  and  had  a delightful  w’alk. 


ship.  It  used  to  seem  like  something  to  read  about 
and  hear  about,  but  actually  to  be  where  men 
worship  idols  is  something  I then  did  not 
expect. 

Between  us  and  the  temple  is  a pool  of  the 
clearest  water.  This  is  not  the  main  tank  for 
bathing;  that  is  on  the  other  side  of  the  temple. 
This  has  been  formed  by  digging  for  brick  material. 
Many  of  the  temples  are  built  with  a large  court, 
within  which  is  a tank  filled  with  water.  Steps 
lead  down  to  the  water  from  all  sides.  If  the 
people  would  only  come  to  the  true  Fountain  for 

158 


WHAT  WE  SAW  AT  AMBALA, 


159 


siu  and  uncleanness,  how  clearly  they  would  see 
that  their  bathing,  even  in  the  Ganges,  is  of  no 
avail ! — that  all  their  offerings  to  the  idols  they 
have  formed  will  not  cancel  one  sin  ! How  glad  I 
am  that  there  are  such  noble  men  and  women  work- 
ing for  their  salvation  here,  as  also  at  our  other 
mission  stations  ! Were  every  Christian  so  entirely 
Christ’s  as  they,  how  much  more  raj^idly  would  the 
gospel  be  borne  to  the  ends  of  the  earth  ! 

The  Rev.  Dr.  Morrison,  of  the  mission  band,  has 
a service  every  Saturday  morning  in  a house  for 
lepers  and  blind  people.  Last  Saturday  we  all  at- 
tended it  after  taking  chotahazan(][tt[e  breakfast). 
This  consists  of  tea  and  toast,  and  is  one  of  the  reg- 
ular meals  in  this  country.  The  service  was  held 
out  of  doors,  the  poor  creatures  seating  themselves 
on  the  ground.  It  was  chilly,  and  they  were  well 
wrapped  up  in  their  blankets,  but  occasionally  a 
fingerless  stump  of  a hand  would  come  out,  or  a 
partly-eat6n  nose  in  the  small  portion  of  the  face  in 
sight  would  show  the  progress  of  that  most  loath- 
some disease.  Oh,  it  was  heart-sickening  to  be 
there.  But  the  preaching  among  them  has  not 
been  in  vain.  Some  of  the  brightest  Christians  of 
the  station  are  of  their  number. 

How  great  was  the  contrast  between  that  audi- 


160 


TEYE^S  YEAR. 


ence  and  the  one  I saw  the  next  dav  in  the  English 
church  at  the  cantonment ! The  couorregation  con- 
sisted  chiefly  of  red  coats/’  but  there  were  some 
civilians,  and  as  much  dress  among  the  ladies  as  we 
ever  see  in  our  most  fashionable  citv  churches  at 

ml 

home.  He  who  looketh  not  upon  the  outward  ap- 
pearance doubtless  saw  true  worshipers  in  each 
place. 

Here  I find  some  of  another  kind  of  natives,  the 
Sikhs,  who  ruled  in  what  is  called  the  Punjaub,  to 
the  north-west,  and  who  are  now  scattered  over 
Xorth  India.  I have  just  been  with  a dear  lady 
of  the  mission  to  visit  some  Sikh  women  livino^  in 
an  old  dilapidated  fort  in  the  city.  Their  families 
were  formerly  Sirdars,  or  chiefs,  but  have  no  power 
now  and  little  or  no  property.  The  most  interest- 
ing of  them  was  a young  woman  not  long  married. 
Her  manners  were  quiet  and  easy,  and  she  seemed 
quite  intelligent.  She  wore  the  true  Sikh  costume 
of  her  caste,  a dress  of  thin  red  and  white  plaid 
silk  with  a flounce  of  green,  and  a red  silk  chuddah 
with  a tinsel  band  around  it.  This  she  drew  over 
her  face  whenever  her  husband  came  through  the 
court. 

We  were  completely  shut  in  by  the  mud  walls 
of  the  surrounding  apartments.  The  place  was 


WHAT  WE  SAW  AT  AMBALA. 


161 


not  such  as  to  give  very  romantic  ideas  of  mission 
work,  yet  far  superior  to  some  houses  we  see.  In 
another  court  we  saw  a little  mud  arrangement  for 
cooking,  and  the  lady,  knowing  that  it  was  not  the 
one  in  general  use,  asked  what  it  was  for.  A wo- 
man told  her  that  their  husbands  cooked  their  meat 
there,  that  being  a thing  the  women  were  not  al- 
lowed even  to  touch.  A little  boy  five  years  old 
was  having  his  hair  combed  by  a servant.  It 
seemed  to  be  a tedious  task,  as  his  hair  was  very  long, 
and,  I judge,  the  combing  not  an  every-day  occur- 
rence. The  Sikh  men  are  very  proud  of  their 
hair,  and  never  cut  it.  They  are  very  delicate- 
looking,  and,  like  natives  in  general,  are  very  fond 
of  dress. 

There  was  a white  frost  this  morning,  the  first  I 
have  seen  this  winter,  and  the  hills,’’  the  grand 
old  Himalayas,  have  had  a fall  of  snow  upon 
their  crests.  As  we  returned  from  our  visit  to  the 
Sikhs,  I could  not  help  exclaiming  at  the  beauty 
of  the  mountains.  There  is  something  so  pure 
and  stately  and  solemn  in  their  majesty,  rising  so 
far  above  us,  that  the  expression,  the  eternal 
hills,”  came  unbidden  to  my  lips.  My  friend  re- 
peated the  words  of  Coleridge  in  apostrophe  to 
anotlier  mount : 


11 


162 


TEYE’S  YEAR. 


“ Thou  too,  stupendous  mountain  ! thoi:, 

That  as  I raise  my  head,  a while  bowed  low 
In  adoration,  upward  from  thy  base 
Slow  traveling  with  dim  eyes  sufliised  with  tears. 
Solemnly  seemest,  like  a vapory  cloud. 

To  rise  before  me — rise,  oh,  ever  rise  I 
Rise  like  a cloud  of  incense  from  the  earth ! 

Thou  kingly  spirit  throned  among  the  hills. 

Thou  dread  ambassador  from  earth  to  heaven, 

Great  hierarch ! tell  thou  the  silent  sky. 

And  tell  the  stars,  and  tell  yon  rising  sun. 

Earth,  with  her  thousand  voices,  praises  God.” 

From  the  snowy  range  which  rises  behind  the 
first  row  of  hills  the  snow  never  melts.  There’  are 
two  peaks  which  look  from  here  like  tents  pitched 
lip  against  the  sky.  The  word  Himalaya  means 
“seats  of  snow.’’  The  highest  peak  is  twenty- 
seven  thousand  feet  above  the  level  of  the  sea — as 
hio^h  as  the  Green  Mountains  of  Vermont  would 
be  if  perched  on  Chimborazo.  The  Hindoos  think 
they  are  the  chosen  residence  of  Siva,  who,  it  is 
said,  in  leaving  Ceylon,  threw  up  the  Himalayas  as 
his  place  of  retreat.  Dewtas,  or  spirits,  are  supposed 
to  live  in  the  glens,  and  by  certain  sounds  lure 
travelers  on  to  ruin.  The  extremes  of  heat  and 
cold  are  excessive  in  these  mountains.  The  heat 
melts  the  snow  and  lays  them  bare,  while  the  cold 


WHAT  WE  AT  AMBALA. 


163 


splits  off  huge  masses  of  rock,  Mdiich  roll  into  the 
valleys  and  chasms  below  with  a terrific  noise. 

As  we  were  looking  at  the  giant  mountains  a 
carriage  approached.  My  friend  called  my  atten- 
tion to  it  as  being  the  equipage  of  one  of  the  rajahs 
of  this  part  of  the  country.  He  was  a fine-looking 
man,  and  his  turn-out  was  decidedly  European, 
showing  that  he  had  become  used  to  our  forms  of 
luxury.  But  I was  more  interested  in  seeing  the 
salutations  given  him  by  some  Hindoos  who  saw 
him  coming.  They  stopped,  slipped  off  their  san- 
dals, adjusted  their  dress,  and  as  the  carriage  passed 
bent  to  the  earth,  carrying  their  hands  rapidly  from 
their  head  to  the  ground  and  recovering  their  former 
position.  They  then  put  on  their  sandals  and  went 
their  way. 

AYe  are  near  a temple,^’  said  my  friend  ; let  us 
stop  for  a moment  to  see  it  and  its  worshipers.’^ 
AYe  did  so.  The  temple  was  a small  one  with  a 
hideous-looking  idol  inside.  I do  not  understand 
why  they  have  such  frightful-looking  objects  to 
worship ; all  I have  seen  are  very  repulsive.  This 
one  was  covered  with  oil  which  had  been  poured 
upon  it,  and  the  dust  clung  to  it.  There  were  four 
or  five  who  had  come  to  worship,  while  there  were 
six  or  seven  priests. ' One  woman  was  there  with 


164 


TEYE’S  YEAR. 


lier  little  boy.  He  had  brought  a handful  of  rice, 
which  she  taught  him  to  place,  as  an  offering,  before 
the  idol.  The  little  fellow  seemed  afraid  of  the 
hideous  image,  and  I do  not  wonder,  but  the 
mother  showed  him  how  to  prostrate  himself  before 
it.  As  she  came  out  my  friend  spoke  to  her  in 
Hindoostanee,  telling  her  of  the  only  way  of  salva- 
tion, but  she  seemed  well  pleased  with  her  own  way 
of  atoning  for  her  sins. 

At  the  door  we  saw  a man  who  was  only  passing, 
but  sto})ped  to  show  his  reverence  for  the  god 
within  the  temple.  He  removed  his  sandals,  looked 
for  a minute  at  the  temple,  then  prostrated  himself 
at  full  length,  so  that  toes,  knees,  hands,  forehead, 
nose  and  chin  touched  the  ground.  This  is  an  act 
of  reverence  called  Sashtangam.  He  then  rose, 
crossed  himself,  muttered  a prayer,  replaced  his 
shoes  and  went  on.  All,  however,  were  not  so  de- 
vout as  he  in  passing  the  sacred  place.  He  was 
evidently  a strict  Brahmin,  and  took  great  care  that 
his  clothing  should  touch  no  person  or  object 
which  would  defile  him.  These  poor  deluded 
beings,  how  I do  pity  them ! They  are  doing  all 
they  can  to  take  away  their  sins,  but  all  in  vain, 
wdien  Jesus  died  for  them  as  well  as  for  us. 


XXI. 


FOON,  AND  THE  MEHTERS. 

lST  night  I listened  to  one  of  the  mission- 
aries as  he  was  telling  father  and  mother 
about  jpoon,  I presume  you  wonder  what 
that  is,  as  I did  when  I first  heard  it.  It 
is  a Hindoo  word,  and  means  religious  merit.  Xow 
let  me  hold  fast  some  of  the  new  ideas  I have 
caught  by  giving  them  to  you.  Isn’t  that  a queer 
way  we  have  of  fastening  things  in  our  memory, 
by  giving  them  to  some  one  else  ? 

Poon  is  obtained  by  the  performance  of  all 
works  of  benevolence  and  self-denial  which  the 
people  of  India  think  are  beyond  what  is  required 
of  them  in  ordinary  duty,  such  as  in  the  Roman 
Catholic  Church  would  be  called  works  of  super- 
erogation.” 

One  of  the  most  important  means  of  obtaining 

jpoon  is  giving,  first  to  the  Brahmins,  then  to  the 

poor  of  all  classes  and  castes.  Xow,  you  must  know 

that  the  Brahmin  priests  are  a mean,  idle  set  of 

beggars,  who  seize  upon  any  important  event,  as  a 

165 


166 


TRYE’S  YEAR. 


i 


>- 


birth,  marriage,  death  or  sudden  calamity,  for  ex- 
tracting gifts  from  their  poor  deluded  followers. 
To  feed  a Brahmin  is  considered  the  most  merito- 
rious service.  To  give  him  a cow  is  to  furnish  him 
transportation  over  an  imaginary  river  which  all 
must  cross  who  enter  heaven.  According  to  their 
theory,  they  are  to  be  saved  by  clinging  to  a cow  as  it 
swims  over  to  the  other  side.  Of  course  the  reward 
is  very  great  to  the  giver.  A rajah,  or  king,  occa- 
sionally presents  an  elephant;  a horse  will  pur- 
chase for  the  giver  everlasting  happiness  in  para- 
dise. The  poon  is  less  for  giving  to  ordinary 
beggars,  but  so  prevalent  is  the  idea  of  obtaining 
merit  in  this  way  that  every  one  who  receives  food 
or  money  from  you  supposes  he  is  thereby  confer- 
ring a great  favor  on  yourself.  Are  you  not  doing 
it  for  poon  f’  he  will  ask. 

Building  temples,  planting  groves  and  digging 
wells  for  the  refreshment  of  weary  travelers  form 
fertile  sources  of  merit.  The  country  is  in  many 
parts  dotted  with  delightful  little  groves  planted 
as  an  act  of  religion.  At  a place  by  the  roadside 
near  Dehra  a Hindoo  kept  for  several  years  a 
number  of  gJiore,  or  clay  water-pots,  filled,  where 
all  might  drink.  There  were  separate  spouts  for 
the  different  castes,  and  a glass  for  Europeans,  so 


POON,  AND  THE  MEHTERS.  167 

tliat  none  need  defile  tliemselves.  Still  another 
means  of  acquiring  poon  is  making  long  pilgrim- 
ages to  sacred  places,  as  the  tomb  of  a noted  Brah- 
min, a famous  temple  or  a place  where  one  of  their 
gods  descended  from  heaven  or  performed  some 
mighty  act. 

While  one  of  our  missionaries  was  making  a 
tour  in  the  interior  of  the  Himalayas,  he  met  a 
man  carrying  his  aged  and  decrepit  mother  over 
the  snows  and  narrow  mountain-paths  to  an  ancient 
temple.  Doubtless  he  expected  great  reward,  both 
to  his  mother  and  himself,  for  this  difficult  and 
perilous  undertaking.  But  probably  the  greatest 
source  of  merit  is  bathing  in  sacred  waters.  I 
have  written  you  of  the  thousands  who  gather 
yearly  at  Hardwar  and  Allahabad  to  bathe  in  the 
Ganges.  Here  they  suppose  all  sin  is  washed  away, 
and  that  millions  of  years  of  bliss  will  be  added  to 
them  in  another  world  for  their  ablutions. 

But  I must  not  occupy  too  much  space  with 
pooTiy  for  I want  to  tell  you  in  this  letter  some- 
thing about  the  Mehters.  ^Ye  all  went  out  to  a 
Mehter  village  near  by  this  morning.  The 
]\[ehters  are  outcasts  from  the  Hindoos.  They  are 
employed  to  do  the  most  menial  service,  and,  what 
is  greater  shame  in  the  estimation  of  the  Hindoos, 


168 


TRYE’S  YEAR. 


they  eat  all  kinds  of  food,  not  excepting  beef  and 
p07'k.  They  are  consequently  not  allowed  to  wor- 
ship at  a Hindoo  temple,  nor  even  to  live  in 
their  cities,  but  must  have  towns  of  their  own 
outside.  After  a nice  little  walk  on  the  smooth 
main  road,  we  turn  off  into  the  sand,  and  soon  meet 
a high  mud  wall.  We  walk  the  length  of  this,  for 
it  only  extends  around  three  sides  of  the  village, 
and  enter.  Here  are  narrow  streets  and  little  low 
mud  houses  with  roofs  made  of  branches  of  trees, 
leaves,  grass,  etc.  No  shops  nor  stores,  for  the  few 
things  they  need  are  bought  in  the  city. 

But  before  we  have  gone  far  every  house  is 
emptied  of  its  occupants.  The  news  of  our  coming 
has  spread  almost  instantaneously,  and  every  man, 
woman  and  child  is  out  to  see  us.  Those  of  the 
men  who  are  best  dressed  wear  a tight-fitting  coat 
coming  up  close  about  the  neck,  like  those  worn  by 
Hindoos  and  Mohammedans.  The  women,  who, 
in  this  low  caste,  are  not  imprisoned  in  zenanas, 
have  suits  of  coarse,  striped  cotton  cloth. 

All  salute  us  by  touching  the  hand  to  the  fore- 
head, saying,  Salaam  !”  or,  if  very  polite,  Gee 
salaam  Chat  has  been  practicing  salaams,  and 
bowed  very  low  to  them,  which  pleased  them 
much. 


rOON,  AND  THE  MEIITERS. 


1G9 


Coming  out,  we  noticed  little  low  shrines  made 
of  rick  and  plaster,  with  a small  niche  in  each  for 
a native  lamp.  These  are  their  places  of  worship. 
We  passed  an  immense  well  with  a substantial 
wall  about  it,  which  you  ascend  by  tw’O  or  three 
steps.  This  is  a public  institution,  and  answers 
for  the  Avhole  village.  [N^ext  we  entered  their 
school-house.  This  is  behind  the  village,  near  the 
well.  Kev.  Dr.  Morrison  had  it  erected,  and  I 
dare  say  the  poor  Mehters  think  it  a fine  building, 
for  it  has  a tight  roof  and  wooden  doors.  Some 
of  these  being  always  open,  window-sash  is  entirely 
unnecessary.  Here  were  about  twenty  boys  and 
nine  or  ten  girls  seated  on  the  floor ; they  rise  as 
we  enter,  and  say,  Missi  baba  salaam,’^  in  a tone 
that  would  remind  you  of  a primary  school  at 
home.  None  of  these  children  are  beyond  very 
short  words  yet,  but  Philip,  the  native  Christian 
teacher,  has  already  taught  them  some  verses  from 
the  Bible,  and  several  hymns,  which  they  learn 
very  readily. 

Father  and  Chat  were  out  to  their  village  the 
morning  after  we  came  here.  The  women  were 
then  all  at  the  well  w'ashing  their  heads  and  hair. 
They  told  father  that  somebody  had  died.  After 
a death  it  is  their  custom  to  have  a feast,  and  the 


170 


. ; 'in 

TBYE’S  YEAE. 


women  wash  their  heads.  Chat  said  he  wislied  the 
fakirs  would  lose  some  friends,  so  as  to  )>ecome  clean 
once  in  their  lives.  But  I am  more  and  more  in- 
terested in  the  different  kinds  of  people  I find  here, 
and  realize  more  and  more  what  mankind  is  with- 
out the  Bible.  How  much  we  ought  to  pray  for 
the  Holy  Spirit  to  show  these  people  their  error 
and  the  only  way  of  life ! 


XXII. 


AMBALA  TO  DEHRA. 

FTER  sending  my  last  letter  to  you,  we  were 
very  much  surprised  and  delighted  to  see 
Uncle  Mansfield  and  Ella  come  in  upon  us 
at  Ambala.  Uncle  had  written  us  that  he 
would  perhaps  be  able  to  meet  us  at  Saharanpur, 
but  his  coming  so  far  was  a complete  surprise  to 
us  all.  He  looks  very  much  as  I remember  him 
when  they  were  all  at  our  house  at  home,  only  his 
hair  has  a little  more  gray  in  it  and  his  beard  is 
longer.  You  know  I was  quite  a little  girl  then. 
Ella,  being  only  a year  older  than  I,  has  changed 
so  much  that  I would  not  have  known  her,  and  she 
says  the  same  of  me.  We  soon  became  acquainted, 
though,  and  had  a good  laugh  over  many  of  our 
little  childish  pleasures  and  troubles  when  we  were 
together.  Aunt’s  health  is  so  much  better  here 
than  in  a colder  climate  that  they  seem  to  look 
upon  this  place  as  their  home,  for  the  present  at 
least. 

Let  me  see : where  did  I leave  off  in  my  last  let- 

in 


172 


TEYE’S  YEAE. 


ter  ? I have  had  so  much  to  enjoy  since  in  meeting 
these  ‘^home  folks/’  as  Chat  calls  them,  that  it 
seems  an  age  (a  short  one)  since  I wrote.  I told 
you  of  a few  of  the  things  I saw  and  heard  at  Am- 
bala ; now  for  the  onward  trip.  We  took  leave  of 
our  kind  friends,  the  dear  missionaries,  and  started 
last  Tuesday,  as  we  had  planned.  We  were  up 
very  early,  ate  a substantial  breakfast — not  a chota 
hazari — and  rode  to  the  station  before  daylight. 
Prom  the  car  window  we  watched  the  rising  sun 
as  it  painted  the  sky  and  silvered  the  distant  peaks 
of  the  snowy  range.  I need  not  tell  you  of  the 
many  dry  river-beds  over  which  we  passed — the 
Jumna  only  has  water  in  it — nor  of  the  level  coun- 
try through  which  we  traveled.  The  plains  are 
monotonous,  and  now,  while  the  grass  is  dry  and 
withered,  have  little  beside  their  beautiful  trees  to 
save  them  from  being  a complete  desert. 

It  is  a three  hours’  ride,  in  the  slow  Indian 
trains,  to  Saharanpur,  the  City  of  Groves.  We  saw 
some  of  the  beautiful  mango  groves  from  which  it 
is  named  before  reaching  the  city.  Here  we  re- 
mained two  days,  and  found  enough  of  interest  to 
keep  us  looking  and  wondering,  as  usual  in  our 
visits  to  the  cities  of  India. 

This  is  a mission  station,  and  just  at  the  time 


AMBALA  TO  BEJTRA. 


173 


we  were  there  the  missionaries  came  fron/  other 
places  to  attend  presbytery,  whieh  was  about  to 
meet  there.  The  reunion  was  a delightful  one; 
they  seem  like  so  many  brothers  and  sisters. 

Uncle  and  father  and  mother  were  perfectly 
happy  among  them,  and  stayed  a day  longer  than 
they  had  intended  on  that  account.  Some  of  these 
good  people  came  twenty-eight  or  thirty  miles  with 
all  the  requisites  for  housekeeping.  You  ought  to 
have  seen  them,  some  on  ponies,  some  in  wagons, 
with  bullock  carts  for  tents,  furniture,  etc.  They 
had  been  two  or  three  days  in  coming,  having 
preached  in  the  little  villages  on  their  way.  It 
was  a very  novel  sight  to  me,  and  a romantic  one, 
as  they  came  into  the  compound,  unloaded,  pitched 
tents,  and  in  an  hour  looked  as  homelike  and  com- 
fortable as  need  be.  The  next  day  we  were  taken 
to  a school  of  Mohammedan  girls  in  the  city  which 
Mrs.  Calderwood  superintends.  This  is  only  one 
of  three  or  four  heathen  schools  she  has  in  charge. 

On  Thursday  morning  we  started  in  a van  on 
our  forty-mile  ride.  This  van  deserves  a passing 
notice.  It  is  a great  broad  vehicle  with  a wooden 
frame  and  top  and  canvas  curtains  all  around.  It 
has  two  compartments.  In  the  hinder  one  there 
are  sleeping  accommodations  for  two,  in  the  front, 


174 


TRYE^S  YEAR. 


for  one.  I started  with  a cloth  sacque,  waterproof 
and  shawl,  and  needed  all  in  the  chilly  December 
morning,  but  before  noon  was  glad  to  throw  off  all 
but  my  sacque. 

For  a few  miles  out  of  Saharan23ur  w’e  rode 
through  a beautiful  avenue  of  trees;  afterward  it 
was  an  open  level  road  till  we  reached  the  Sewalics, 
a range  of  high  hills.  We  met  hundreds  of  Paha- 
sees,  or  mountain  men,  with  droves  of  cattle  and 
donkeys  laden  with  rice,  birds,  musk,  etc.  We  . 
could  distinguish  these  men  from  the  farmers  of  the 
plains  by  their  long  sticks  with  sharp  iron  points 
which  had  helped  them  over  the  snow’  and  icy 
steeps  of  their  mountain  homes.  They  are  a vig- 
orous, wdid-looking  race,  and  seemed  to  regard  us 
W’ith  as  much  curiosity  as  w’e  did  them.  They 
w’ould  w'heel  around  and  stand  still  after  w’e 
passed,  apparently  taking  us  all  in  before  they  w’ent 
on  their  way.  JNIany  doubtless  had  never  before 
seen  a European. 

Before  us,  as  w’e  rode,  w'ere  first  the  Sew^alics, 
then  the  outer  range  of  the  Himalayas,  and  still 
beyond,  over  a hundred  miles  distant,  the  white 
peaks  of  the  Snowy  Range.  We  reached  the 
jNIohan  Pass  in  the  Sew^alics  about  noon,  and 
climbed  up  to  the  dak  bungalow  wdth  the  nice 


AMBALA  TO  DEHRA. 


175 


basket  of  lunch  our  Saharanpur  friends  had  pro- 
vided for  us.  \Yhile  an  attendant  made  our  tea, 
Ella,  Chat  and  I ran  up  to  a high  point  for  a view 
of  the  country.  The  others  soon  came  after  us,  for 
the  scene  was  one  that  could  not  fail  to  attract 
them. 

Much  as  we  admired  the  beauties  of  nature,  how- 
ever, one  call  was  sufficient  to  bring  us  to  tiffin,  or 
lunch,  for  our  appetites  were  fully  prepared  for  it. 
Tiffin  over,  we  return  to  the  van,  but  instead  of 
horses  twelve  coolies  stand  readv  to  take  us  throug:h 
the  pass.  Some  push  and  some  pull,  and  we  are 
over  three  hours  in  making  the  eight  miles  which 
bring  us  to  the  other  side.  Now,  perhaps,  you 
imagine,  from  the  use  of  coolies  through  the  pass, 
that  the  road  is  rough  and  narrow,  steep  and  un- 
safe. Not  at  all.  It  is  as  much  smoother  than 
our  macadamized  roads  at  home  as  they  are  than 
an  ordinary  turnpike.  The  ascent  is  very  gradual, 
and  wherever  there  is  a bank  there  is  a good 
guard  at  the  road  side. 

Whether  human  life  and  strength  are  considered 
less  valuable  than  beast  life,  or  wffiether  horses 
are  so  trained  as  to  be  safe  only  on  a dead  level, 
which  seems  to  be  the  case,  I know  not,  but  it  is 
the  way  adopted  by  the  dak  company.  At  the 


176 


TRYE’S  YEAR. 


summit  of  the  pass  is  a long,  finely-built  tunnel,  in 
'svhich  is  the  most  perfect  echo  I ever  heard.  It 
repeats  a short  sentence  with  great  distinctness. 
The  natives  on  entering  it  always  send  up  a prayer 
to  one  of  their  deities. 

The  descent  on  the  farther  side  is  very  short,  and 
uncle  gives  a rupee  backsheesh  to  the  faithful 
coolies,  and  we  are  ready  to  take  horses  again. 
But  before  starting  we  have  quite  an  adventure. 
Something  stirs  near  where  a driver  is  standing. 
He  sees  at  once  that  it  is  the  dreaded  cobra  di 
capella,  or  hooded  snake,  whose  bite  is  almost  cer- 
tain death.  The  men  move  off,  but  do  not  offer  to 
kill  it.  Uncle  and  father  in  the  mean  time  see 
what  it  is,  and  very  cautiously  succeed  in  killing 
it.  I thought  the  frightened  natives  would  be  de- 
lighted at  this,  but  they  talked  away  in  a very  ex- 
cited strain,  and  seemed  to  think  something  terrible 
had  happened.  They  were  so  angry  I began  to  be 
more  afraid  of  them  than  I had  been  of  the  snake. 

Uncle  talked  to  them  very  calmly  about  it  in 
Hindostanee.  As  I afterward  learned,  he  told  them 
that  if  anything  had  come  of  the  deed  he  would  be 
the  one  to  suffer — that  a great  many  cobras  had 
been  killed  without  bringing  harm  to  any  one. 
They  were  finally  quieted  enough  to  go  on  with 


AMBALA  TO  DEUBA. 


177 


their  business,  but  were  not  in  a very  good  humor. 
I did  not  understand  all  this  till  uncle  told  me 
that  it  is  considered  a great  offence  to  kill  a cobra. 
The  natives  always  speak  of  it  as  the  good  snake/’ 
fearing  to  raise  its  anger  even  by  speaking  ill  of 
it.  It  is  worshiped  by  many  of  the  people,  and  it 
is  not  strange  that  they  should  think  it  a crime  to 
kill  it  when  they  will  not  take  animal  life  of  any 
kind. 

Uncle  said  that  he  ran  a great  risk  in  killing  the 
snake  so  openly,  but  he  feared  more  to  have  it  run- 
ning at  large  than  he  did  the  superstition  of  men. 
He  said  that  one  of  tlie  missionaries,  in  coming 
home  one  day  tow’ard  evening,  saw  what  he  thought 
was  a riding-whip  on  the  floor,  and  stooped  to  pick 
it  up.  It  then  gave  signs  of  life,  and  he  had  barely 
time  to  escape  a bite  from  the  deadly  cobra.  They 
are  not  as  numerous  in  this  part  of  India  as  in  some 
other  provinces,  and  we  do  not  often  hear  of  per- 
sons being  bitten  by  them.  But  enough  of  snakes. 

Three  stages  or  relays  of  horses  (unless  they  hap- 
pen to  be  mules)  brought  us  to  this  lovely  vale  of 
Dehra  Doon.  It  seemed  a delightful  rest  to  be 
landed  here  in  the  midst  of  so  much  beauty.  We 
have  been  going,  going,  for  so  long  a time  that  I 

want  to  stand  still  for  a little  and  think  over  what 

12 


178 


TRYE^S  YEAR. 


I have  seen.  Debra  Doon  is  just  a paradise,  if 
there  is  such  a thing  on  earth. 

On  the  very  top  of  the  Himalayas — that  is,  the 
first  range  of  them,  not  the  snows — are  the  white 
houses  of  Landour  and  Mysuri,  two  sister  stations 
about  fifteen  miles  away.  They  look  like  little 
patches  of  snow.  Many  English  families  have  a 
house  in  Dehra,  and  another  house  in  one  of  these 
places  too,  spending  the  cold  weather  here  and  the 
hot  weather  on  the  hills.  We  intend  going  up 
there  some  day  to  see  these  places  and  the  Snowy 
Kange. 

Dehra  contains  two  or  three  hundred  Europeans 
and  a number'of  East  Indians  who  are  part  Euro- 
pean and  part  native.  The  native  city  is  consid- 
ered very  small  in  this  thickly-settled  land.  It 
numbers  about  ten  thousand.  In  the  doon,  or 
valley,  are  found  wild  elephants,  tigers,  leopards, 
.deer,  peacocks,  pheasants  and  other  game.  But  I 
shall  have  a chance  to  see  more  of  Dehra  and  tell 
you  about  it  hereafter.  Now  I am  tired  enough  to 
bring  my  epistle  to  a close. 


XXIII. 


HOME-LIFE. 


S'/ 


d r' 


'm 


HAT  do  you  think?  We  are  housekeep- 
ing in  a nice  little  kothi  in  Dehra,  and  at 
home  to  all  our  friends.  Come  in  now 
V and  then  ; we  shall  be  delighted  to  see  you. 
But  about  the  home,  in  earnest.  It  is  really  home- 
like, and  I am  becoming  accustomed  to  our  present 
mode  of  life,  so  as  to  enjoy  it  much. 

A kothi  differs  from  a bungalow  in  having  what 
is  called  a pakka  roof,  cemented  like  the  floors,  and 
usually  flat.  But  our  rooms,  with  the  exception 
of  the  drawing  and  dining-rooms,  being  arched, 
the  roof  is  rather  uneven.  The  arches  look  like 
the  boilers  of  some  immense  machine.  A part, 
however,  is  level  and  surrounded  by  a strong  wall. 
This  is  a flne  place  in  which  to  sit  of  an  evening. 
The  compound  is  a large  open  yard  with  a nice 
flower  circle  in  front,  where  three  varieties  of  roses 
and  some  other  plants  are  blooming.  There  are 
no  trees  of  any  size. 


179 


180 


TRYE’S  YEAR. 


As  to  the  domestic  afiPairs,  they  are  as  different 
from  those  in  America  as  can  be.  In  the  first 
place,  we  have  about  a dozen  servants.  Xow,  don’t 
open  yonr  eyes  and  say  we  are  growing  extravagant, 
living  in  too  much  style,  and  all  that,  for  this  is 
the  only  way  we  can  get  along  comfortably.  Chat 
says  you  cannot  turn  around  here  without  having 
a half  dozen  men  to  turn  you  halfway,  and  as 
many  more  to  complete  the  revolution.  It  does 
seem  as  if  it  takes  a great  many  persons  to  do  a 
very  little  here. 

In  the  first  place,  the  house-servants  are  all  men, 
except  the  ayah,  or  lady’s  maid,  and  none  of  them 
board  in  the  family,  unless  in  rare  cases  when  they 
are  Christians.  It  would  be  wrong,  according  to 
their  rebVion,  to  eat  in  our  houses  or  of  what  we 
had  partaken.  Then,  again,  we  do  not  have  the 
whole  twelve  here  at  once.  One  does  his  work 
perhaps  in  an  hour,  and  departs.  So  of  most  of 
the  others.  All  taken  together  do  not  do  more 
than  a day’s  work,  and  of  course  are  paid  accord- 
ingly. 

'We  have  a man  to  bring  water  for  us,  fill  our 
bath-tubs,  etc.,  and  this  is  quite  a work  in  itself,  I 
assure  yon.  He  has  an  old  horse,  and  brings  the 
water  in  two  skins  prepared  for  the  purpose.  Then 


HOME- LIFE. 


181 


he  carries  one  skin  over  his  shoulder.  Another 
does  the  sweeping,  another  the  cooking,  another 
the  washing,  another  the  ironing,  others  are  waiters, 
and  in  fact  there  must  be  a servant  for  almost 
everything  to  be  done  about  a house. 

One  of  this  little  army  is  Pirbuch,  a bigoted 
Mohammedan.  I wish  you  could  see  him  to-day. 
The  appearance  of  the  new  moon  last  night  brought 
Kamazan  to  an  end,  and  to-day  is  a day  of  feasting 
called  Id.  They  continue  the  rejoicing  two  or 
three  days,  and  all  of  the  haughty  race  whom  we 
see  are  in  holiday  attire.  Pirbuch  has  arrayed  him- 
self in  a new  suit  consisting  of  black  pantaloons,  a 
long  tight-fitting  coat  of  delicate  purple-striped  silk 
and  a salmon-colored  turban.  He  surveyed  him- 
self with  evident  satisfaction.  Take  into  consid- 
eration the  high  forehead,  flowing  gray  beard  and 
general  lofty  bearing  of  this  patriarchal  individual, 
then  imagine  how  one  feels  in  ordering  him  to  shut 
a door,  bring  in  the  dinner  or  do  some  other  similar 
service. 

Let  me  give  you  a specimen  of  our  manner  of 
life.  We  awake  in  the  morning  (that  will  not 
astonish  you),  and  have  our  chota  hazari  brought 
into  our  room.  Having  disposed  of  the  tea  and 
toast,  we  proceed  to  dress.  Meantime,  the  mehter 


182 


TRYE^S  YEAR. 


(sweeper)  comes  and  sweeps  all  the  rooms  requiring 
it.  Afterward  our  ayah  dusts.  Sometimes,  how- 
ever, this  is  done  by  a bearer,  a man-servant  who 
brushes  clothing,  attends  to  the  lamps,  etc.  At 
nine  o’clock,  or  whatever  hour  mother  specifies,  the 
consdmd  (cook)  or  his  assistant  table-servant  comes 
into  her  presence,  makes  his  salaam  and  announces, 
Hdzari  mcz  par^^  (breakfast  on  the  table).  The 
Meme  Sahiba  is  supposed  to  have  given  her  orders 
for  this  meal  after  dinner  the  night  before 

After  hazari  she  does  the  same  for  tiffin  and 
dinner,  and  unless  she  is  particularly  fond  of 
making  cake  or  puddings  herself — which  in  all 
probability  she  will  not  do  so  well  as  her  consdmd — 
she  can  attend  to  whatever  else  she  pleases. 

The  lady  of  the  house  must  frequently,  some- 
times daily,  take  her  consdmd^s  hisdb,  or  account, 
for  he  goes  to  the  bazaar  and  buys  tea,  sugar  and 
whatever  else  is  necessary  in  his  department. 
These  servants  are  capital ; they  are  very  attentive, 
and  do  not  forget  easily  what  you  tell  them.  If 
one  sees  you  sweeten  your  tea  once,  he  will  put 
the  exact  amount  of  sugar  in  it  ever  after,  if  he  has 
it  to  do. 

If  you  were  to  take  tiffin  with  us,  or  any  other 
meal,  you  would  find  that  we  have  a variety  of 


HOME-LIFE. 


183 


good  things  to  eat.  The  gardens  of  this  fertile 
valley  do  not  fail  the  whole  year  round.  We  have, 
consequently,  peas  every  day,  with  other  vegetables 
such  as  are  on  our  tables  at  home  in  summer. 
Besides  these,  we  have  a vegetable  called  bunda,  re- 
sembling potatoes,  but  more  solid,  and  richer,  and 
the  rice  curry  used  so  often  here.  A cup  of  Dehra 
tea  with  all  is  considered  delicious  by  the  tea- 
drinkers. 

The  native  bakers  furnish  wheat  bread  which  is 
sometimes  good,  but  not  always.  They  have  their 
shops  open  toward  the  street,  and  at  times  the  wind 
blows  the  dust  that  way  while  they  are  mixing  the 
bread.  Then  they  do  not  always  have  ^^good 
luck  in  baking,  as  our  home  cooks  say ; still,  what 
we  have  is  pretty  good.  We  have  three  grades  of 
ground  wheat:  dalia  (pronounced  dullia),  or  cracked 
wheat,  sujiy  finer  and  hulled,  and  the  maida  or 
fine  flour. 

We  have  milk  both  from  the  cow  and  buffalo; 
it  is  often  mixed  together,  and  butter  is  made  from 
the  mixture.  For  large  quantities  of  milk  a stone 
churn  with  a dasher  is  used.  The  churn  is  always 
placed  by  a firm  pole.  A strap  attached  to  the 
dasher  is  passed  around  it,  and  a man — some- 
times two  men — keen  it  circulating  by  pulling  the 


184 


TRYE’S  YEAR. 


ends  of  the  strap.  For  table  use  the  cream  is  put 
ill  a bottle  and  shaken,  and  fresh  butter  made  dailv. 

Father  has  been  investing  in  horses,  and  we  are 
all  trying  to  learn  to  ride — that  is,  those  of  us  who 
didn’t  know  before.  Chat  rides  finely  already,  and 
has  no  more  fear  on  a horse  than  anywhere  else. 
I am  always  afraid  he  will  get  hurt,  he  will  go  in 
such  dangerous  places.  Almost  everybody  rides 
on  horseback  here ; it  is  considered  the  best  exer- 
cise one  can  have  in  this  climate. 

The  ponies  are  not  fine  Arabian  steeds,  by  any 
means,  and  cost  much  less  than  those  at  home.  My 
little  black  mountain  nag,  Akbar,  cost  only  thirty 
dollars,  and  father  bought  another  much  more 
valuable  horse  for  fifty.  Of  course  each  pony 
must  have  his  syce  or  groom  to  take  care  of  him, 
besides  another  person  to  cut  grass  for  his  horse- 
ship.  Cousin  Ella  rides  finely;  she  has  practiced 
since  she  was  quite  small. 

AVe  were  out  this  morning  early,  father,  Ella, 
Chat  and  I.  I had  ridden  several  times  with 
father,  and  felt  quite  at  ease  in  the  saddle,  but 
we  had  not  gone  far  before  we  met  a number  of 
buffaloes.  These  are  the  real  buffaloes,  you  know, 
not  the  bison  or  American  buffalo  of  our  Western 
prairies.  I was  really  afraid  of  them,  and  found 


185 


them  very  much  in  my  way,  but  they  did  not 
ofier  to  harm  us,  so  my  mind  was  set  at  rest  and 
we  rode  forward.  Chat  and  Ella  were  ahead  of 
father  and  me. 

They  touched  their  ponies  with  the  whip,  and 
off  they  went  at  a furious  rate,  so  they  reached  the 
waterfall  which  was  to  be  our  destination  long  be- 
fore we  did.  The  spot  is  a beautiful  one,  where 
one  of  the  mountain  torrents  leaps  over  a high 
precipice  on  its  way  to  the  Jumna.  We  alighted 
from  our  ponies  and  walked  about  to  have  a good 
view.  Chat  climbed  up  the  rocks  at  the  side  of 
the  fall  to  get  us  some  flowers  which  grew  between 
the  stones.  Father  would  not  let  him  go  as  high 
as  he  wished,  for  it  was  indeed  dangerous.  As  he 
descended  he  came  very  near  stepping  on  a scor- 
pion. There  were  some  Brahmins  about  the  place, 
and  one  had  come  quite  near  the  spot  to  look  at  a 
shrub  that  was  growing  there.  Seeing  the  scor- 
pion, he  pointed  to  it,  and  it  soon  ran  out  of  sight. 

Why  didnT  you  kill  it  ?’’  said  Chat  to  him, 
and  went  on  hunting  for  the  reptile  to  do  the  mur- 
derous deed  himself.  Happily,  the  man  understood 
English,  and  shook  his  head.  Oh  no ; I would 
never  do  such  a tiling/^  said  he ; I might  take  the 
life  of  some  dear  friend  now  in  this  reptile.” 


186 


TRYE’S  YEAR. 


“ But  we  live  in  this  world  only  once/’  said 
father,  ^^and  Jesus  Christ  died  to  take  away  our  sins, 
that  we  may  be  perfectly  happy  hereafter.  We  need 
not  fear  a return  to  this  world  in  any  other  body. 
Wouldn’t  you  like  to  have  your  sins  removed?” 

I have  bathed  in  the  holy  Ganges ; I am  holy  ; 
I have  done- many  things  for  ^oon,  and  I shall  per- 
haps be  a part  of  the  great  Brahm  himself,  without 
having  to  return  to  the  earth  in  the  form  of  an 
animal.” 

‘^But,  my  dear  friend,  all  you  have  done,  all 
you  can  do,  will  never  make  you  fit  for  heaven. 
Jesus’  blood  alone  can  atone  for  sin.” 

The  man  looked  thoughtful  and  passed  on  to  his 
companions.  Father  says  it  is  just  so  that  we  must 
sow  the  seed  and  water  it  with  prayer.  We  kno^T 
not  how  greatly  God  may  bless  it.  I did  not  un 
derstand  fully  the  man’s  ideas  about  the  scorpion, 
and  father  explained  them  on  the  way  home.  He 
says  the  Hindoos  believe  in  the  transmigration  of 
souls.  I had  heard  that  phrase  before,  but  did  not 
know  what  it  meant.  They  think  that  when  a 
person  dies  his  soul  enters  some  animal,  or  returns 
in  the  form  of  an  infant  to  pass  again  through  the 
stages  of  infancy,  youth  and  manhood.  Sometimes, 
when  a child  dies,  the  parents  think  it  is  to  punish 


HOiME-LIFE. 


187 


them  for  having  taken  the  soul  of  the  child  of 
some  one  else. 

If  the  person  is  virtuous  in  tliis  life,  and  lays  up 
for  himself  a great  amount  of  ^oon,  or  merit,  he  will 
enter  the  world  the  next  time  in  a higher  sphere. 
If  he  has  done  wrong,  he  will  be  apt  to  return  an 
inferior  animal,  or  even  an  insect. 

Their  Shasters  teach  that  ^Hhe  slayer  of  a Brah- 
min must  enter  into  the  body  of  a dog,  a boar,  an 
ass,  a camel,  a bull,  a goat,  a sheep,  a stag,  a bird, 
a low  person  or  a demon.’^  The  Hindoos  will, 
therefore,  not  take  animal  life,  fearing  that  by  so 
doing  they  may  be  guilty  of  killing  some  of  their 
ancestors  or  friends. 

But,’^  I asked,  supposing  the  man  returns  to 
earth  a monkey,  a dog,  a scorpion  or  a fly,  what 
then  r 

He  then  dies  to  return  in  some  other  form,  and 
so  on.  If  he  is  good,  he  will  finally  be  absorbed 
in  the  great  sleepy  god  Brahm.  That  is  the  height 
of  their  ambition.” 

What  a future !”  I exclaimed ; it  makes  one 
tired  to  think  of  it !” 

Yes,  my  daughter;  even  were  it  true,  how  much 
pity  would  these  poor  people  deserve  from  us,  who 
know  of  ^ a rest  that  remaineth  for  the  people  of 


188 


TRYE’S  YEAR. 


God/  and  how  much  more  when  we  think  of  the 
terrible  future  before  rebellious  sinners  who  do  not 
believe  in  Jesus ! I think  there  is  no  sweeter 
promise  in  the  Bible  than  the  one  to  the  weary 
and  heavy  laden  : ‘ I will  give  you  rest/  Jesus 
doesn’t  mean  merely  I’est  in  heaven,  but  rest  now, 
every  day.  You  will  feel  this  more  and  more,  I 
doubt  not,  as  you  have  more  knowledge  of  the 
world,  of  yourself  and  of  your  precious  Saviour. 

^^The  Christian  only  has  rest  in  this  restless  world. 
He  learns  how  willing  the  Master  is  to  bear  his 
burdens,  and  to  let  him  lean  upon  his  bosom  in  the 
midst  of  the  hardest  toil  or  the  bitterest  sorrow. 
Do  you  notice  the  drift  of  all  these  false  religions 
around  us  ? These  people  are  all  trying  to  rid  them- 
selves of  sin,  and  they  think  they  must  do  it  them- 
selves. See  what  they  will  do,  how  unceasingly 
they  work,  to  be  holy.  If  they  can  but  be  con- 
vinced that  they  are  wrong,  and  that  the  Saviour 
of  the  Christian  is  such  as  we  represent,  then  they 
believe  very  quickly. 

Is  ow,  my  dear  daughter,  do  you  know  how 
they  can  be  convinced  of  the  truths  of  the  gospel 
when  they  hear  them  ? The  Holy  Spirit  alone  can 
show  them  this,  and  now  comes  an  important  part 
of  our  work.  ‘God  is  more  willing  to  give  the 


HOME-LIFE. 


189 


Holy  Spirit  to  tliem  that  ask  liiin  than  earthly 
parents  are  to  give  good  gifts  to  their  children/ 
You  know  how  much  your  mother  and  I love  to 
give  you  whatever  will  make  you  happy,  if  it  is  in 
our  power ; now,  think,  ^ God  is  more  willing  to 
give  the  Holy  Spirit  to  them  that  ask  him/  He 
will  give  us  his  Spirit  if  we  ask  him,  and  he  will 
give  it  to  these  people  in  answer  to  our  pleading. 

I believe  that  what  good  has  been  done  here  has 
been  in  answer  to  the  prayers  of  God’s  dear  children. 
There  have  been  both  the  praying  and  the  working ; 
they  must  go  together.  You  have  learned  how  the 
missionaries  are  working  and  how  fervently  they 
are  praying.  Christians  in  a more  favored  land 
than  this  sometimes  forget  that  they  are  keeping 
souls  from  being  saved  because  they  are  not  pray- 
ing more.  If  they  could  see  these  poor  idolaters 
trying  in  their  own  wrong  way  to  be  saved,  they 
would  want  to  do  all  in  their  power  to  point  them 
to  the  ^ Lamb  of  God  who  taketh  away  the  sin  of 
the  world.’  ” 

I enjoy  these  talks  with  father  very  much.  He 
clears  up  a good  many  doubts  for  me ; he  knows 
that  I want  to  be  a real  true,  earnest  Christian,  and 
he  helps  me  along  wonderfully.  If  my  trip  to 
India  does  not  improve  me  in  any  way  apparent  to 


190 


TRYE^S  YEAR. 


others,  it  is  bringing  me  nearer  my  Saviour.  I feel 
it,  even  though  evil  is  so  often  present  with  me 
when  I would  do  good.  Pray  for  me,  Argyle,  that 
I may  be  entirely  Christ’s. 


XXIV. 


THE  ROYAL  VISITOR. 


|1  E are  having  a real  rainy  day  in  Dehra, 


something  entirely  new  in  rny  experience 


^ rain,  which  lasts  only  a few  days  in  the 
winter.  Dehra  is  a very  convenient  place  to  live 
in,  as  far  as  the  weather  is  concerned.  The  rains 
last  about  two  months  in  the  summer.  After  that 
you  need  not  consult  the  clouds  nor  the  almanac, 
for  you  will  have  clear  weather  for  the  remainder 
of  the  year,  with  the  exception  of  these  little  rains. 
Not  being  used  to  all  sunshine,  I enjoy  the  dashing 
of  the  rain  for  variety. 

Yesterday  we  were  out  making  calls,  and  I must 
confess  that  I feel  considerably  relieved  to  have  it 
over.  They  have  such  a strange  custom  here 
among  the  Europeans.  Instead  of  waiting  for 
jiersons  to  come  to  see  theni,  the  new-comers  have 
to  go  out  and  pay  the  first  calls.  It  was  for  these 
that  we  went  with  uncle,  aunt  and  Ella.  Ella  and 


This  is  the  chota  barsat,  or  little 


191 


192 


TRYE’S  YEAR. 


I had  our  cards  writted  in  the  true  English  style, 

Miss  Mansfield  and  Miss  Grafton/’ 

The  only  proper  time  for  making  calls  is  be- 
tween the  hours  of  ten  A.  M.,  and  three  P.  M.,  and 
so  we  took  good  care  to  keep  within  the  proper 
limits.  M^e  drove  up  to  the  door,  gave  our  cards 
to  a servant,  who  took  them  in.  He  soon  returned 
with  his  hosts’  salaam,  which  meant  a readiness  to 
receive  us,  and  we  entered  the  house.  If  they  do 
not  wish  to  receive  you  as  a calling  acquaintance, 
the  servant  returns  with  darwazi  band  hai  (door  is 
shut),  and  you  drive  on. 

AVe  were  not  so  unfortunate  as  to  meet  with  this 
kind  of  reception  at  any  place,  for  uncle  and  aunt 
knew  those  who  would  receive  us  cordially,  and 
with  whom  we  would  wish  to  be  acquainted.  Aunt 
says  that  when  a lady  is  going  away  from  the  place 
for  any  length  of  time,  she  must  go  all  around  and 
bid  her  friends  good-bye,  and  when  she  returns,  she 
must  make  the  same  round  before  she  may  expect 
them  to  call  on  her.  Perhaps  it  will  seem  strange 
to  you  if  I say  that  amid  all  the  idolatry  of  this 
land  there  is  an  English  society  here  as  fashion- 
able, as  frivolous  and  as  gay  as  that  found  in 
the  capitals  of  civilized  nations.  Then,  again, 
there  are  those  who  sympathize  with  the  mission 


THE  ROYAL  VISITOR. 


193 


work,  and  who  do  much  for  it.  Some  of  the 
English  in  India  are  devoted  Christians  and  de- 
lightful people. 

AVhile  I am  writing  of  society  I may  as  well  tell 
you  of  the  honor  conferred  on  this  lovelv  doon  the 
other  day  by  a visit  from  Prince  Alfred,  duke  of 
Edinburgh,  the  queen’s  sailor  son.  The  event  has 
kept  the  station  in  a commotion  for  more  than  a 
week,  and  has  been  the  prominent  topic  of  conver- 
sation. His  coming  to  Dehra  was  an  uncertainty 
till  Saturday  last.  All  day  Sunday  and  Monday 
people  were  engaged  in  fitting  up  a house  for  his 
reception.  Furniture,  sofa-cushions,  tidies,  albums, 
pictures,  flowers  and  other  nice  little  things  were 
sent  in  to  make  it  pleasant  and  comfortable  for  his 
Royal  Highness;  streets  were  swept,  and  things  gen- 
erally put  in  such  order  as  can  readily  be  done  in 
a country  where  men  are  so  plentiful. 

About  five  o’clock  on  Monday  afternoon  he  ar- 
rived. The  next  morning  he  reviewed  the  troops 
of  the  station,  afterward  held  a levee  for  the  gen- 
tlemen citizens,  then  went  up  to  liandour  to  see 
the  Snowy  Range.  In  the  evening  he  invited  the 
officers  of  the  regiment  to  dine  with  him.  This 
morning  he  breakfasted  with  them,  after  which, 

with  his  suite,  he  set  off  for  Saharanpur.  He  is  a 

u 


194 


TRYE'S  YEAR. 


plain-looking  gentleman  of  twenty-five,  and  Chat 
thinks  not  more  regal  in  his  appearance  than  any 
one  else.  Doubtless  the  thousands  of  natives  who 
congregated  to  see  the  sardar  were  much  disap- 
pointed, for  they  have  little  idea  of  royalty  in  citi- 
zen’s dress.  The  girls  from  the  school  were  out  to 
see  him.’  He  bowed  to  them,  which  pleased  them 
verv  much.  One  of  them  said  to  her  teacher, 

* ^7 

“ How  meek  he  looks  !”  Another,  Our  rajahs  al- 
ways sit  straight  up  and  never  notice  anybody  ; how 
gentle  he  seems !” 

So  much  for  the  prince.  We  are  all  studying 
Hindostanee  at  home,  and  begin  to  use  it  to  our 
servants.  They  are  more  polite  than  I fear  I 
should  be  under  the  circumstances,  for  we  do  make 
some  terrible  blunders,  and  they  do  not  laugh  at  us 
when  it  is  possible  to  resist  it.  But  we  haven’t 
made  any  mistakes  worse  than  that  of  a missionary 
lady  I heard  of  the  other  day.  She  wanted  a 
dozen  bricks  for  something  she  was  doing,  and  told 
a servant  to  bring  her  harra  iint  with  the  air  of 
one  who  knew  what  she  was  saying.  Xow,  the 
word  for  brick  is  inf,  and  that  for  camel  is  unt,  so 
you  may  imagine  that  the  man  looked  at  her  in 
amazement.  She  repeated  the  order,  whereupon  the 
servant  made  his  salaam  and  set  otf.  He  was  gone 


TJJE  ROYAL  VISITOR. 


195 


a long  time  to  get  a few  bricks,  and  the  lady  won- 
dered what  kept  him.  Finally  the  man  came  and 
brought,  instead  of  the  twelve  bricks  she  had  waited 
for  so  patiently,  a string  of  twelve  camels  ! They 
were  fastened  together  for  marching  in  the  usual 
way — a rope  through  a ring  in  the  nostril  of  each 
tied  to  the  tail  of  the  preceding  animal.  We  had 
a good  laugh  over  this,  and  know  now  the  ditference 
between  int  and  unt. 

Ella  helps  me  along  very  much  in  learning  the 
language.  She  can  talk  to  the  servants  in  Hin- 
dostanee  as  fast  as  in  English,  and  knows  how  to 
tell  me  to  speak  certain  difficult  words.  We  play 
school  quite  often,  Ella  being  the  teacher  and  Chat 
and  I scholars.  Chat  always  makes  mistakes,  and 
sets  us  laughing  before  our  lesson  is  half  over. 
Ella  threatens  to  expel  him,  but  he  goes  on  study- 
ing aloud,  rocking  backward  and  forward  in  true 
Eastern  style,  pretending  to  be  so  absorbed  in  his 
book  as  not  to  hear  her.  But  we  have  a good  time 
of  it,  and  I hope  we  learn  a little.  You  will  see 
when  I come  home  how  much  Hindostanee  I can 
say  to  you. 


XXY, 


THE  GIRLS’  SCHOOL. 

EAR  BROTHER  : 1 have  a better  oppor- 

tunity of  knowing  about  the  principal 
girls’  school  of  this  station  than  of  those  in 
other  places,  so  I will  describe  it  more  fully. 
It  will  show  you  how  the  dear  missionaries  in  all 
the  stations  labor  for  the  boys  and  girls  of  this  land. 


This  particular  school  at  Dehra  is  like  one  of  which 
I wrote  in  Allahabad,  but  different  in  some  respects 
from  the  majority  of  the  schools.  It  is  a boarding- 
school  for  girls  whose  parents  have  either  become 
Christians  or  have  at  least  forsaken  their  false 
gods. 

They  may  be  qualified  here  to  teach  and  to  un- 
derstand the  mysteries  of  housekeeping,  of  which 
their  mothers  are  entirely  ignorant.  One  of  the 
missionaries  savs  that  some  vears  ago  it  was  found 
that,  while  many  of  the  young  men  were  becoming 
educated,  the  girls  were  not  only  unable  to  read, 

but  were  idle,  knowing  little  or  nothing  of  ordi- 
196 


THE  GIBLS’  SCHOOL. 


197 


nary  household  duties,  to  say  nothing  of  the  many 
little  arts  of  rendering  home  happy.  There  were 
orphanages,  which  were  greatly  needed  and  doing 
a vast  amount  of  good,  but  they  did  not  meet  this 
want.  A sort  of  normal  school  was  needed.  You 
know  that  only  women  can  teach  the  women  here, 
and  an  educated  native  Christian  woman  can 
accomplish  more  than  a foreigner. 

After  much  thought  and  prayer,  it  was  decided 
to  found  this  Christian  girls’  school,  where  the  girls 
might  learn  what  would  make  them  useful  in  any 
relation  in  life,  not  only  in  mental,  but  in  domestic, 
pursuits.  Above  all,  it  was  the  desire  of  its  found- 
ers to  teach  them  the  word  of  God,  and  to  conse- 
crate the  whole  to  him  in  humble  trust  that  he 
would  bless  it  in  the  conversion  of  the  children. 
That  was  eleven  years  ago.  The  school  had  a 
small  beginning  and  not  a dollar  in  its  treasury, 
but  it  has  gone  on  steadily  increasing  in  numbers 
and  prosperity.  Many  have  gone  out  of  it  who 
are  showing  that  their  teachers  have  not  labored  in 
vain. 

Parents  who  can  afford  to  pay  tuition  are  urged 
to  do  so ; those  who  can  do  this  only  in  part  are 
asked  for  the  amount  they  can  afford.  Some  are 
supported  by  persons  here  or  at  home,  others  by 


198 


TRYE^S  YEAR. 


Sabbath-schools  or  churches  at  home.  It  is  very 
pleasant  for  a Sabbath-school  to  have  charge  of  one 
girl  in  that  way,  to  do  for  her  and  pray  for  her  till 
she  becomes  a missionary. 

Every  child  learns  to  read  her  own  language  in 
the  Roman  character  first ; meanwhile,  other  instruc- 
tions— object-lessons,  etc. — are  given  both  in  English 
and  Hindostanee.  She  next  learns  to  read  the  Eng- 
lish, in  which  most  of  her  more  advanced  instruc- 
tion is  of  necessity  given.  She  also  learns  to  read 
her  own  language  in  the  Persian  character  and  the 
Hindoo. 

One  who  took  charge  of  this  school  in  its  in- 
fancy, Miss  C.  L.  Beatty,  has  recently  passed  to 
her  long,  glorious  rest.  She  labored  constantly, 
year  after  year,  for  the  good  of  these  dear  girls. 
She  saw  the  school  increase  and  one  after  another 
come  out  upon  the  Lord’s  side.  But  her  strength 
was  not  sufficient  for  the  increasing  pressure. 
Again  and  again  she  asked  for  help,  but  the  means 
were  not  in  the  treasury  at  home,  and  she  must 
toil  on  with  the  few  noble  assistants  around  her. 
So  she  worked  until  compelled  to  return  home. 
That  school  is  a nobler  monument  to  her  memory 
than  one  ten  times  the  golden  value  of  the  Taj.  It 
is  worth  living  and  suffering  among  the  heathen  to 


THE  GIRLS’  SCHOOL. 


199 


liave  such  a record  as  is  hers,  aud  her  works  do 
follow  her/^ 

The  school-building  is  a fine  two-story  one,  but 
still  not  large  enough  for  the  seventy  or  eighty 
girls  in  the  family.  There  is  a house  building 
which  will  accommodate  them  better.  Kev.  Mr. 
Herron  and  his  wife  have  charge  of  the  house,  and 
Mr.  Herron  is  principal  of  the  school.  They  very 
kindly  showed  us  through  the  house  when  we 
called  there.  In  the  centre  of  it,  on  the  first  floor, 
is  a large  room  used  for  a chapel  and  assembly- 
room  for  the  school.  Around  this  on  every  side 
are  rooms  used  for  recitation-,  dining-  and  sleeping- 
rooms  for  the  girls.  This  tier  of  rooms,  with  a hall 
and  staircase,  makes  the  building  a large  square 
structure,  on  each  of  the  four  sides  of  which  is  a 
deep  square  verandah,  added  like  a wing  to  the 
centre  of  each  front. 

The  second  floor  is  divided  in  a very  similar 
manner,  and  used  for  apartments  for  the  family,  the 
native  assistants,  the  larger  girls  study-,  dress- 
ing- and  bath-rooms.  The  verandahs,  as  well  as 
the  house,  are  two  stories  high.  The  roof  is  made  of 
cement,  and  flat,  except  in  the  centre,  the  middle 
room  being  higher  than  the  others.  The  inner 
rooms  are  connected  with  the  outside  ones  by 


200 


TEYE’S  YEAR. 


double  window-doors,  wdiich  have  to  be  left  open 
the  greater  part  of  the  year.  It  is  a sort  of  out- 
door life  we  live  in  any  of  the  houses  here. 

The  verandahs  have  lattice-work  half  way  down 
from  the  roof,  below*  w^hich  are  hung  chicks,  or 
curtains,  which  can  be  rolled  up  or  let  down  at 
pleasure.  Thus  by  spreading  down  a carpet  and 
lining  the  chicks  they  make  a cozy  little  parlor  of  one 
on  the  second  floor,  and  in  hot  w^eather  delightful 
sleeping-apartments  of  the  others. 

Of  all  the  pleasant  parts  of  this  house  the  large 
flat  roof,  with  its  substantial  w*all  around  it,  is  the 
most  delightful.  And  such  a view*  of  such  a coun- 
try as  it  commands  ! I can  give  you  no  idea  of  it. 
I almost  forgot  where  I w*as  in  the  midst  of  such 
beauty.  On  the  south  your  eye  rests  upon  the 
Sew’alics,  on  the  north  the  higher  ranges  of  the 
hills,”  and  betw*een,  the  beautiful  Doon  stretching 
as  far  as  the  eye  can  reach.  This  is  certainly  one  of 
the  loveliest  spots  on  the  face  of  the  earth. 

The  compound  is  a large  one,  with  its  proportion 
of  beautiful  trees.  It  has  one  row*  of  pines,  then 
the  mango,  cotton  tree  and,  among  many  others,  the 
bamboo,  in  w*hich  Dehra  abounds.  Indeed,  if  I 
w*ere  asked  what  impressed  me  as  the  striking  fea- 
tures of  the  station,  I should  say  its  bamboos  and 


THE  GIRLS^  SCHOOL. 


201 


its  rose  hedges.  The  former  grow  in  clumps,  and 
their  long  branches  curve  over  on  all  sides  very 
gracefully.  In  some  places  a clump  planted  at 
each  side  of  the  carriage-way  forms  an  entrance  to 
the  compound.  The  effect  of  this  giant  arch, 
thirty  or  forty  feet  high,  is  perfectly  grand.  Then 
the  rose  hedges,  perpetually  blooming,  you  can  im- 
agine, are  lovely.  In  February  they  take  on  a new 
life,  and  for  some  months  bear  more  flowers  than 
during  the  hot  season.  After  the  summer  rains 
they  again  renew  themselves,  but  are  never  barren. 


XXVI. 


DEHRA  SCHOOLGIRLS. 

AVIXG  been  permitted  to  go  to  the  school 
many  times  and  learn  about  it  from  the 
teachers,  who  are  so  kind  as  to  give  me  the 
information,  I have  become  very  much 
interested  in  the  subject,  so  you  will  not  be  sur- 
prised at  my  recurring  to  it  again.  The  w'ork 
of  the  house  is  so  divided  as  to  give  something 
for  every  child  over  five  years  of  age  to  do.  The 
washing,  sweeping  and  cooking  are  done  by  ser- 
vants, but  preparing  vegetables,  setting  tables, 
making  beds,  dusting,  etc.,  are  all  done  by  the 
pupils. 

Each  one  tells  every  school-day  morning  what 
she  has  done,  the  native  teachers  reporting  on  the 
whole.  V ork  is  assigned  to  each  for  three  months, 
and  then  a change  is  made.  It  sounds  very  amus- 
ing to  hear  the  little  ones  say,  I ground  the 
salt,’’  “ I helped  to  dust,”  etc.  All  the  smaller 

children  are  under  older  ones,  who  teach  them ; in 
202 


DEHRA  SCHOOLGIRLS. 


203 


fact,  every  branch  of  work  has  its  circle  of  girls, 
with  a reliable,  experienced  one  at  their  head.  I 
must  tell  you  something  of  the  native  teachers. 

Margaret,  or  Aunt  Margaret,  as  she  is  called,  is 
such  a good,  sensible  woman.  Her  husband  and 
herself  were  both  educated  Christians.  Her  hus- 
band was  something  of  a poet,  and  wrote  in  Hindi. 
She  has  such  a motherly  air  as  she  walks  about  the 
house,  always  in  her  spotless  chuddah.  She  under- 
derstands  the  Hindostanee  and  the  Hindi,  but  not 
so  much  of  the  English.  She  spends  part  of  her 
time  as  Bible-reader  in  the  city,  and  bears  the 
Bible  truths  to  many  who  have  never  heard 
them  before.  Aunt  Julia,  her  sister,  who  is  also  a 
widow,  is  engaged  in  the  same  way,  and  doing  the 
same  good  work.  Each  has  a daughter  teaching 
in  the  school,  Lizzie  and  Sophy.  They  are  very 
intelligent  young  women  and  earnest  Christians — 
a very  great  assistance  in  the  school. 

Their  programme  for  the  day  is  generally  the 
following : The  teachers  rise  between  five  and  six, 
take  chota  hazari,  ride  on  horseback  for  an  hour 
and  a half  or  two  hours — without  this  exercise 
they  could  hardly  perform  their  many  duties  here — 
breakfast  at  eight  o’clock,  then  worship,  school  at 
nine,  and  intermission  from  twelve  to  one.  They 


204 


TBYE’S  YEAE. 


close  the  school  at  three,  ^yhen  the  girls  are  taught 
sewing  for  an  hour.  Dinner  comes  late  in  the 
afternoon,  then  worship. 

I suspect  you  think  I am  very  minute  in  some 
of  these  details,  but  I always  like  to  know  all  the 
little  particulars  when  persons  write  to  me,  so  I am 
doing  as  I would  be  done  by.  I wish  I had  time 
to  tell  YOU  of  a number  of  these  grirls : I know  you 
would  be  interested  in  them ; but  can  only  mention 
two  or  three. 

One  has  had  a sad  history.  Her  parents  were 
Mehters.  For  some  slight  cause  her  father  stabbed 
his  wife,  and  was  himself  arrested  and  hung.  There 
were  two  children,  Gungia,  four  years  of  age,  and 
her  little  brother,  only  six  months.  They  were 
brought  to  the  school,  aud  Gungia  would  sit  and 
hold  the  little  baby  and  fondle  him  for  a long 
while  without  wearying  of  him.  Soon  after  that 
she  was  badly  burned  from  her  clothes  catching 
fire  at  the  o:rate.  It  was  thouo-ht  best  to  send  her 
to  the  hospital,  where  she  could  receiye  the  proper 
treatment.  Here  her  love  to  her  little  brother 
showed  itself.  He  was  taken  ill,  brought  to  the 
hospital  and  died  while  she  was  there. 

She  has  learned  to  loye  her  Sayiour,  and  with 
many  others  is  greatly  endeared  to  the  missionaries. 


DEHRA  SCHOOLGIRLS. 


205 


There  is  a gentleness  and  patience  about  this 
people  which  one  cannot  but  admire.  The  girls 
will  stand  for  hours,  if  you  wish  it,  and  chase  away 
headache  with  the  soft,  gentle  touch  of  their  hands. 
It  seems  to  be  a pleasure  to  them.  Patience  is 
the  peculiar  virtue  of  the  natives;  they  seem  to 
regard  our  impatience  very  much  as  we  do  their 
lying. 

There  is  one  bright  little  girl  here  who  keeps 
the  others  laughing  during  their  playtime  by  her 
witty  speeches  and  perfect  mimicry.  She  is  one  of 
the  smallest;  in  fact,  she  entered  younger  than 
pupils  are  usually  taken.  Her  mother,  a deaf- 
mute,  brought  her  into  the  compound  one  day  and 
communicated  her  desire  to  have  the  child  taken 
into  the  school.  She  said  that  she  would  beg  her 
own  way  through  life,  as  before.  Both  were  the 
most  abject  specimens  of  humanity  you  ever  saw. 

The  child  was  reluctant  to  come  to  the  mission- 
aries, and  when  brought  forward  acted  as  if  she 
were  taking  her  life  in  her  hand  ; but  while  they 
talked  kindly  to  her  the  fact  of  their  being  friends 
suddenly  flashed  across  her  mind,  and  she  burst  out 
into  a loud  roaring  laugh  ; the  whole  scene  was  a 
very  touching  one.  The  poor  woman  went  away  and 
left  the  child,  who  I hope  will  learn  the  true  way 


206 


TRYE’S  YEAR. 


of  life.  The  child  was  four  or  five  years  old,  and 
as  wild  a little  creature  as  you  ever  saw. 

The  first  operation  was  to  bathe  and  reclothe 
her,  when  she  showed  how  bright  she  was.  Her 
name  was  Chulchulj  which  means  a little  tease  or 
mischief.  The  poor  mothers  have  a superstition 
that  if  they  give  a bad  name  to  a child  it  is  not  so 
likely  to  die.  Hence  it  often  happens  that  chil- 
dren come  to  the  mission  with  some  such  name,  and 
in  that  case  it  is  changed.  Little  Chulchul  .is  now 
Carrie  T . 

The  other  day,  in  company  with  her  teacher,  I 
visited  one  of  the  girls  who  is  sick.  She  was  form- 
erly one  of  the  happiest  of  the  whole  number,  but 
has  now  an  affection  of  the  spine.  Finding  that 
she  had  become  too  ill  to  study,  her  mother  asked 
permission  to  take  her  home.  She  has  a house  in 
the  city,  where  we  went  to  see  the  poor  girl.  The 
house  is  made  of  unburned  brick.  It  has  no  glass 
windows,  only  two  or  three  doors,  which,  of  course, 
are  left  open  during  the  day.  I think  there  are 
three  rooms,  one  back  and  two  in  front.  There  is 
little  furniture  besides  the  chdrpdis  (native  bed- 
steads). These  always  form  seats  for  the  daytime, 
and  are  moved  about  wherever  one  desires.  There 
are  also  a few  wicker-work  stools  or  mords. 


DEHRA  SCHOOLGIRLS. 


207 


The  yard  is  surrounded  by  a high  mud  wall, 
with  a door  or  gate,  which  I suppose  is  kept  locked 
at  night.  A large  mango  tree  shades  the  house. 
In  one  corner  of  the  yard  a toothless  crone  ’’  was 
cooking  at  a little  mud  affair  for  that  purpose. 
She  is  the  family-servant,  and  wears  the  dress  often 
adopted,  though  not  always,  by  the  Mehters — 
striped  cotton  pants,  loose  above,  but  tight-fitting 
at  the  ankles,  a loose  sacque  and  a chuddah. 

AVe  found  Charlotte  lying  on  a board  with  only 
a thick  quilt  over  it  and  no  pillow.  It  seemed  a 
very  trying  position,  but  was  according  to  the  doc- 
tor’s order.  Some  of  her  fellow-pupils  had  been  to 
see  her  the  day  before,  and  she  told  us  how  much 
she  enjoyed  their  visit.  They  had  talked  to  her, 
read  to  her,  sung  to  her  and  prayed  with  her,  mak- 
ing her  very  happy.  She  is  very  cheerful  in  her 
suffering,  and  thankful  for  these  attentions. 

There  is  a good  deal  of  interest  on  the  one  great 
subject  in  the  school  at  present.  For  months  some 
of  the  girls  have  met  daily,  of  their  own  accord,  in 
one  of  the  rooms,  to  read  the  Scriptures  and  sing 
and  pray.  Sometimes  it  is  twice  a day.  Last  Sab  - 
bath one  of  the  girls  said  to  a teacher,  AVhat  a 
good  day  we  have  had  to-day  !”  In  the  evening 
some  of  them  were  sitting  out  in  the  conpound  >n 


208 


T RYE'S  YEAR. 


the  mooDlight  singing  the  hymns  they  have  learned, 
and  some  of  the  teachers  went  out  and  sat  with 
them. 

I wish  you  could  hear  their  singing ; they  have  a 
natural  talent  for  it,  and  it  is  very  beautiful.  They 
sing  all  our  sweetest  Sunday-school  hymns  and 
others,  so  that  you  sometimes  hear  the  English 
words,  but  oftener  the  Hindostanee.  At  this  time 
they  had  been  singing,  Blessed  are  the  pure  in 
heart  ^AVe  shall  gather  at  the  river How 
sweet  the  name  of  Jesus  sounds  !’^  and  several 
others.  One  asked  the  minister  if  he  would  pray 
with  them.  He  did  so,  and  it  was  a solemn  scene, 
those  dear  children  bowing  in  prayer  in  the  quiet 
evening  in  the  bright  moonlight  of  this  Indian 
clime. 

One  of  the  pupils  of  this  school  who  became  a 
teacher,  has  been  married  and  called  to  her  eternal 
rest,  both  within  a few  months.  I will  copy  the 
account  of  her  marriage,  written  by  one  of  the 
teachers  of  the  school  : Parma,  one  of  our  native 

teachers,  was  married  this  afternoon.  Xine  vears 
ago  she  came  into  our  school,  a poor  little  orphan 
child,  from  the  Mehters,  or  very  lowest  caste  of  so- 
ciety. Here  she  was  educated  ; here,  for  some  time, 
she  was  taught,  and  here  she  found  a home.  Her 


DEHRA  SCHOOLGIRLS. 


209 


kind,  affectionate  manner  and  truly  Christian  spirit 
have  won  for  her  the  love  of  her  teachers  and  lit- 
tle pupils,  as  you  would  have  been  assured  had  you 
been  here  to  day  to  witness  the  preparation  for  the 
wedding  and  the  sad  leave-taking  afterward. 

We  had  a holiday,  of  course.  Early  this  morn- 
ing the  girls  commenced  decorating  the  chapel  with 
green  twigs  and  vines,  roses,  jasmine,  etc.  Mean- 
while, Aunt  Margaret  and  Aunt  Julia  were  attend- 
ing to  the  more  substantial  preparations  of  cloth- 
ing. The  bride’s  dress  was  a white  muslin  with  a 
chuddah,  which  is  much  like  a veil  at  home.  The 
girls  arranged  a wreath  of  white  natural  flowers 
for  her  hair,  and  altogether  our  little  bride  presented 
a very  nice  appearance.  The  groom’s  long  coat  was 
of  the  purest  white,  also  his  'pagri^  or  sort  of  tur- 
ban, which  most  natives  wear.  There  were  six 
bridesmaids,  Lizzie  and  Sophy  and  four  of  the 
pupils,  all  in  white. 

“ They  were  married  in  the  chapel,  after  which 
all  repaired  to  the  dining-room,  where  refreshments 
awaited  them,  consisting  of  rice  boiled  with  meat 
and  curry,  native  sweetmeats  and  fruit.  Then  the 
children  had  a grand  play  under  the  trees,  Parma 
entering  into  their  games  with  as  much  zest  as  any 
of  them.  One  of  their  great  delights  was  throw- 

14 


210 


TBYE’S  YEAR. 


ing  strings  of  flowers  unexpectedly  over  the  heads 
of  the  bride  and  groom.  But  at  last  the  time  came 
for  the  parties  to  leave,  when  all  seemed  to  realize 
the  separation,  for  with  one  accord  they  ‘ lifted  up 
their  voices  and  wej^.^ 

Parma  some  time  ago  became  a member  of  the 
little  mission  church  here,  and  has  lived  a truly 
consistent  Christian  life.  Her  husband  is  a cate- 
chist, and  they  go  to  a new  station  where  a native 
pastor  has  but  recently  been  settled.  Their  work 
is  to  break  new  ground  in  the  mission  field.  They 
go  to  a city  altogether  given  to  idolatry,  and  you 
will  not  doubt  that  our  most  earnest  prayers  are 
ascending  to  our  heavenly  Father  that  he  will 
bless  them  and  make  them  a blessing.  It  is  thus 
that  girls  are  being  sent  out  from  our  school.  Do 
pray  for  us  that  we  may  so  train  them  that  they 
will  be  fitted  for  great  usefulness,  and  that  God  will 
grant  his  Spirit  to  them  and  us,  without  which  all 
our  labor  is  in  vain.” 

It  was  but  a few  months  later  that  the  sad  news 
of  her  decease  was  brought  to  Dehra.  She  had 
fallen  a victim  to  cholera,  or  something  similar. 
Her  teacher  again  writes  : 

I am  sure  you  have  not  forgotten  Parma,  and 
will  grieve  with  me  over  the  sad  news  of  her  death. 


DEHRA  SCHOOLGIRLS. 


211 


She  was  ill  but  one  day,  and  then,  to  use  the  lan- 
guage of  her  husband,  ^ went  to  rest  in  the  sweet 
bosom  of  her  Saviour/  It  is  one  of  God^s  mysteri- 
ous providences.  She  seemed  to  have  such  a career 
of  usefulness  opening  before  her.  But  we  know 
that  he  Moeth  all  things  well,’  therefore  I will  not 
give  way  to  discouragement  or  distrust.” 

I have  filled  more  space  v/ith  accounts  of  the 
girls’  school  than  I had  intended,  but  I love  to 
dwell  upon  the  mission  life  and  work.  It  is  the 
bright  spot  in  the  vast  heathen  darkness.  Though 
the  missionaries  have  their  trials  and  hardships, 
they  have  a joy  of  which  the  world  knows  noth- 
ing, and  consequently  are  happy.  The  suffering  is 
outside.  One  of  the  missionaries  here  says,  You 
have  only  to  pass  through  one  of  our  bazaars  to  wit- 
ness scenes  of  misery,  squalor,  suffering  and  de- 
basement that  would  make  your  heart  sick  and 
lead  you  to  feel  that  such  an  institution  as  ours  is 
only  one  little  grain  of  gold  on  a "whole  mountain 
of  corruption.” 


xxyii. 

ELEPHANT  HUNT  AND  THE  RAJAH. 

HE  most  exciting  topic  of  conversation  just 
now  in  Dehra  is  a grand  elephant  hunt 
which  occurred  last  week.  It  was  led  by  a 
native  rajah,  but  several  Europeans  were 
of  the  party.  Uncle  was  one  of  these,  and  took 
Chat  with  him,  much  to  the  young  man’s  delight. 
He  has  been  talking  about  it  ever  since,  but  uncle 
has  given  us  a more  connected  account  of  the  atfair. 
The  rajah  took  with  him  forty  shikdris^  or  hunting 
elephants;  they  succeeded  in  capturing  seventeen 
wild  ones,  said  to  be  worth  four  thousand  rupees, 
or  two  thousand  dollars,  per  head. 

Most  of  them  were  caught  singly,  but  at  one 
time  they  learned  of  a herd  of  eleven  which  they 
traced  to  a narrow  valley.  They  stationed  them- 
selves on  the  surrounding  hills,  tired  into  the  trees 
and  jungle,  so  as  to  frighten  the  animals  out  of  their 

hiding-places,  from  which  they  came,  then  began 
212 


I 


THE  ELEPHANT  HUNT. 


213 


the  chase.  The  elephants  kept  in  regular  march- 
ing order,  even  though  retreating.  The  bachaSj  or 
young  ones,  have  the  central  position,  the  weaker 
ones  next  and  the  largest,  strongest  fellows  are  on 
the  outside. 

When  they  were  overtaken,  the  strong  ones 
showed  fight,^’  as  Chat  says.  They  are  taken  by 
nooses  attached  to  chains,  many  of  which  must  be 
in  readiness,  for  they  are  often  broken.  Then  the 
wild  animal  is  chained  on  all  sides,  when  begins 
the  work  of  taming.  He  is  not  allowed  to  sleep 
or  rest.  Food  is  often  presented  to  him,  which  he 
refuses  for  a long  time.  Accepting  it  is  the  sign 
of  surrender.  Sometimes  this  is  the  only  means 
used,  but  frequently  his  hide  is  scraped  with  a 
long  pole,  which  is  shortened  day  by  day  as  he 
grows  more  peaceful,  until  at  last  the  attendant  can 
stroke  him  with  his  hands.  Fifteen  days  is  gen- 
erally sufficient  for  the  taming. 

One  of  the  most  valuable  elephants  was  killed  by 
a wild  creature  that  had  been  noosed.  The  end  of 
the  chain  was  fastened  to  the  shikdHy  and  he  was 
dragged  over  a precipice  and  had  his  neck  broken. 
His  mahout  (driver)  was  upon  his  back,  and  went 
over  with  him.  Every  one  expected  to  see  the 
poor  fellow  dashed  to  pieces,  but  he  came  down  on 


214 


T RYE’S  YEAR. 


the  animal,  and  was  saved.  He  mourned  very  much 
over  the  dead  elephant.  Each  shikari  has  his  ma- 
hout, who  attends  to  him,  and  is  with  him  a great 
part  of  the  time.  He  not  only  becomes  very  much 
attached  to  him,  but  the  elephant  shows  decided 
affection  for  his  keeper.  Very  often  an  elephant 
will  be  perfectly  obedient  to  the  mahout,  but  will 
not  allow  any  one  else  to  give  him  orders.  They 
are  very  intelligent  animals.  The  commissioner 
of  the  Doon,  who  was  one  of  the  party,  says  he  has 
hunted  almost  all  animals  that  are  hunted  except 
the  American  buffalo,  and  never  found  any  sport 
so  exciting  as  an  elephant  hunt. 

Five  of  the  seventeen  immense  quadrupeds  are 
about  two  miles  from  here,  and  we  rode  out  yester- 
day to  see  them.  They  are  fine-looking  beasts,  but 
they  have  a wild  gleam  in  their  eyes  yet.  Two  of 
them  looked  really  wicked,  as  if  it  would  give 
them  great  delight  to  trample  us  under  their  big 
feet  and  then  toss  us  out  of  their  way  with  their 
long  shining  ivories.  These  two  do  not  show  any 
signs  of  accepting  a civilized  life,  but  the  Hindoo 
baboo  whom  we  saw  there  savs  that  a few  days 
only  are  needed  to  bring  them  to  terms.  The 
others  are  almost  like  those  we  see  domesticated. 

Chat  has  taken  quite  a fancy  to  one  young  one 


THE  ELEPHANT  HUNT. 


215 


about  half  grown,  and  the  rajah  told  him  that  if 
he  would  stay  in  India  this  animal  should  be  his. 
Chat  could  not  promise  this,  and,  should  he  own 
one,  would  be  as  greatly  puzzled  to  know  what  to 
do  with  an  elephant  as  any  one  else. 

He  comes  out  to  see  this  particular  one  quite 
often,  and  is  already  on  such  good  terms  with  him 
that  he  pats  the  rough  skin  and  receives  a look  of 
recognition  in  return.  Father  says  he  would  make 
a capital  mahout,  for  the  elephants  seem  to  take  to 
him  naturally.  Chat  says  he  would  like  to  stay  in 
India  more  than  a year,  and  have  his  elephant, 
even  if  we  did  laugh  at  him.  There  he  comes 
now;  he  wants  me  to  mount  my  pony  and  ride 
over  to  see  the  elephants  again,  and  I think  1^11  go. 

We  had  a splendid  ride,  found  the  elephants 
doing  finely,  especially  Joe,’^  the  little  one.  Chat 
fed  him  out  of  his  hand.  I was  afraid  to  have  him 
go  so  near,  but  the  animal  seemed  perfectly  harm- 
less. The  others  are  not  tame  yet  by  any  means, 
but  I suppose  they  will  be  in  time.  We  came 
home  a new  way.  In  passing  a temple  we  heard 
some  one  reading,  and  rode  up  to  the  door  to  listen. 
Half  a dozen  priests  were  seated  around  an  old 
man  with  flowing  beard  and  blue  spectacles  who  was 


216 


TEYE’S  YE.IR. 


reading  to  them  from  some  sacred  book.  I hope 
they  were  edified ; we  certainly  were  not,  for  we 
couldn’t  understand  a word. 

These  Hindoos  have  such  queer  notions  ! They 
must  be  very  ingenious  to  make  such  stories  as 
they  tell  and  believe.  A gentleman  who  was  here 
last  evening  told  us  about  the  different  ages  of  the 
world,  according  to  their  ideas,  and  of  a great 
rajah  who  lived  a very  long  time  ago.  I have 
written  it  down  as  nearly  as  I could  recall  his 
words,  and  will  copy  it  for  you.  They  divided 
time  into  four  grand  periods  called  jugs.’^  Chat 
thinks  they  must  be  pretty  large  ^^jugs.'^ 

The  first  of  these  is  the  Sat-jug,  or  age  of  trutli, 
the  golden  age,  which  lasted  for  one  million  seven 
hundred  and  twenty-eight  thousand  years  from  the 
beginning  of  time.  Xext  came  the  Treta-jug,  the 
silver  age,  during  which  men  began  to  degenerate 
from  the  holy  and  happy  condition  in  which  they 
had  lived  during  the  farmer  period.  It  lasted  one 
million  two  hundred  and  ninety-six  thousand 
years.  Xext  came  the  age  of  brass,  or  the  Dwapur- 
jug,  the  doubtful  age,  which  lasted  eight  hun- 
dred and  forty-six  thousand  years.  During  this 
period  man’s  character  assumed  a very  doubtful  as- 
pect, but  it  remained  for  the  Kal-jugy  the  last,  or 


THE  ELEPHANT  HUNT. 


217 


iron  age,  in  which  we  live,  to  witness  the  total 
depravity  of  the  race.  This  last  period,  which  is 
said  to  have  commenced  about  three  thousand  one 
hundred  and  one  years  before  Christ,  is  to  last  four 
hundred  and  thirty-two  thousand  years,  at  the  end 
of  which  time  the  world  is  to  be  destroyed. 

Add  the  expired  period  of  the  Kal-jug  to  the 
entire  time  of  the  Dwapur,  and  then  away  beyond 
this,  at  some  part  of  the  silver  age,  we  find  the 
times  of  the  good  Rajah  Karan.  This  renowned 
prince  is  said  to  have  been  born  of  a virgin.  He 
sprang  from  her  ear;  hence  his  name  (the  word 
karan  ’’  means  ear).  At  his  birth  his  mother  deter- 
mined to  destroy  him,  and  with  this  view  threw 
him  into  the  Ganges.  A holy  man  named  Dur 
Jodin  rescued  him  from  death,  had  him  nursed 
and  afterward  carefully  trained  with  a view  to  the 
high  office  he  was  to  fill  in  after  life. 

In  due  time  he  ascended  the  throne  of  Hustin- 
apur,  an  ancient  capital  on  the  Ganges,  not  far  from 
Delhi.  As  a ruler  his  character  did  credit  to  his 
alleged  miraculous  descent,  but  he  was  chiefly  dis- 
tinguished for  his  magnificent  charities.  It  is  said 
that  he  distributed  daily  about  a hundred  pounds’ 
weight  of  gold  in  alms,  performing,  besides,  many 
other  works  of  benevolence,  all  on  the  same  grand 


218 


TBYE’S  YEAR. 


scale  of  princely  magnificence.  When  this  good 
rajah  became  old,  he  settled  his  son  oil  the  throne 
of  Hustinapur,  bade  farewell  to  all  his  friends  and 
turned  his  face  toward  Kailas,  or  the  residence  of 
the  gods,  in  the  region  of  eternal  snow. 

He  at  last  settled  down  at  the  Karn-Pryag,  the 
junction  of  the  river  Pindar  with  the  Alaknanda 
among  the  snowy  mountains.  He  built  several 
temples,  made  suitable  preparations  for  his  ap- 
proaching end,  and  at  last,  ascending  a rock  which 
hangs  over  the  point  where  the  mighty  Alaknanda 
like  a devouring  monster  rushes  down  upon  the 
feeble  waters  of  the  Pindar  and  apparently  swal- 
lows them  up  at  one  mouthful,  he  threw  himself 
into  the  stream,  and,  as  the  Hindoos  say,  Hound 
salvation.’  ” 

The  natives  seem  to  have  little  else  to  do  than  to 
tell  and  hear  these  stories.  The  women  especially 
pass  much  time  in  this  way,  and  it  isn’t  strange 
that  they  have  such  very  wrong  ideas.  I will  try 
to  take  your  advice,  and  not  feel  the  whole  weight 
of  the  heathen  world  on  my  shoulders,  but  if  you 
were  here,  I know  you  would  feel  for  them  as 
deeply  as  I do.  I cannot  help  thinking  about 
them. 


XXVIII. 


THE  SIKHS. 

(EAR  ARGYLE:  I mentioned  the  Sikhs  in  a 
former  letter;  we  see  more  of  them  in  Dehra, 
and  I will  make  them  the  subject  of  this 
epistle.  They  seceded  from  the  Hindoos 
about  three  hundred  years  ago.  Theirs  was  a pro- 
test against  idolatry,  but  made  in  their  own  strength, 
and  with  none  to  lead  them  to  the  only  true  Object 
of  worship.  They  soon  relapsed  into  their  former 
state,  and  were  again  bowing  down  to  creatures 
which  their  own  hands  had  made.  They  did  not 
return  to  Hindooism,  but  remained  a separate  sect, 
having  become,  however,  so  divided  and  subdivided 
that  it  is  difficult  to  tell  what  they  believe. 

All  agree  in  worshiping  the  Grunt,  a sacred  book 
written  bv  some  of  the  founders  of  the  sect.  The 
men  wear  their  hair  long,  as  I told  you  before,  and 
the  women  are  kept  behind  screens  like  the  Hin- 
doos. Ram  Rai  was  a fakir,  and  the  sou  of  an  in- 
fluential priest.  He  was  sent  on  a certain  mission 

219 


220 


TRYE^S  YEAR. 


by  his  father,  which  not  performing,  he  was  ex- 
communicated. Many  persons  rallied  around  him, 
and  he  became  a leader  of  a large  party.  This 
Kam  Rai  resided  in  Dehra,  hence  his  temple  is 
here,  and  at  this  place  thousands  of  people  gather 
at  an  annual  Sikh  mela. 

We  ride  to  the  temple  frequently.  It  was  built 
more  than  a hundred  years  ago.  As  is  often  the 
case,  it  is  also  a tomb,  erected  to  the  memory  of 
Ram  Rai.  Off  from  the  corners  of  this  temple 
are  four  lesser  ones  to  his  four  wives.  The  Sikhs 
build  much  larger  temples  than  the  Hindoos  or 
Mohammedans,  and  this  is  one  of  the  finest 
pieces  of  architecture  in  the  country,  though 
not  to  be  compared  with  one  in  Umritser,  which 
rises  out  of  an  immense  tank,  and  is  overlaid 
with  gold  from  the  water’s  edge  to  the  top  of 
its  dome. 

This  one  is  square,  with  four  minarets  or  spires 
at  the  corners  and  a dome  in  the  centre.  The 
former  are  covered  with  gold  some  distance  from 
the  top,  and,  you  will  readily  believe,  are  very  bril- 
liant in  the  sunlight.  By  steps  you  can  ascend  on 
every  side  the  immense  platform  on  which  the 
temple  stands,  but  can  go  no  farther.  Here  you 
are  likely  to  meet  the  mohunt,  or  priest,  a fine- 


THE  SIKHS. 


221 


looking,  showily-dressed  man,  who  will  come  for- 
ward and  offer  you  cardamom  seeds,  this  being  a 
part  of  his  religion.  The  whole  temple  is  very 
beautifully  painted,  and  has  none  of  the  disgusting 
pictures  of  idols  or  representations  of  transmigra- 
tion of  souls  so  common  on  these  buildings.  The 
corner  temples  are  much  after  the  same  style,  but 
smaller  and  plainer. 

The  Sikhs  have  just  had  their  mela,  which,  of 
course,  we  went  every  day  to  see.  On  the  great 
day  of  the  mela  we  went  down  through  the  city 
to  see  the  raising  of  a pole,  which  is  the  important 
feature  of  the  day.  This  pole,  resembling  a flag- 
staff, is  said  to  be  the  abiding-place  of  their  god, 
or,  as  some  say,  God  himself.  A new  one  is  pre- 
pared yearly,  covered  with  red  cloth,  raised,  and 
stands  till  the  next  mela. 

Hundreds  assist  in  raising  it,  but  so  blinded  are 
they  as  to  believe  that  it  comes  up  by  miracle. 
After  it  is  raised  the  poor  people  flock  around, 
each  anxious  to  present  his  token  of  silk  or  worsted 
with  tassels,  which  is  tied  on  the  pole  as  a decora- 
tion. Thinking  it  would  afford  a better  view,  father 
engaged  an  elephant  for  Chat  and  me  to  ride.  I felt 
rather  timid  at  the  thought  of  mounting  so  high 
an  animal,  but  the  huge  beast  moved  so  slowly  and 


222 


TBYE^S  YEAR. 


carefully  that  I forgot  my  fears  before  we  had  gone 
far.  A carriage  could  hardly  have  gotten  through 
the  crowd,  but  our  solid  pony  went  through,  and 
gave  ns  a fine  view  of  all  that  was  going  on. 

After  leaving  the  pole  we  looked  about  for  other 
sights.  Here  and  there  a hollow  circle  was  formed 
in  the  crowd,  where  dancing  men  were  perform- 
ing, usually  to  the  music  of  a rude  banjo.  At  one 
side  were  twelve  circular  swings,  each  having  four 
cars,  and  each  car  seating  four  persons.  These 
were  kept  in  motion  by  the  turning  of  a crank, 
and  were  so  suspended  as  always  to  remain  upright 
in  performing  their  revolutions. 

Xear  the  temple  sat  a priest  reading  aloud  from 
the  Grunt,  and  all  who  came  within  the  sound  of 
his  voice  were  supposed  to  receive  untold  bless- 
ings. This  book  is  kept  in  the  temple,  wrapped  in 
many  covers  of  silk,  cloth,  etc.  "When  taken  out 
for  reading,  it  is  laid  on  a small  native  bedstead, 
with  silk  pillows  on  each  side  of  it. 

Here  and  there  was  a miserable  fakir — one  with 
finger-nails  left  uncut  till  they  had  become  long 
hollow  tubes  curled  around  his  hands,  very  much 
in  his  way.  Another  had  held  his  hand  up  till  he 
had  no  power  to  use  it.  The  hand  and  arm  were 
both  shriveled  and  useless.  They  are  disgusting 


THE  SIKHS. 


223 


objects.  I don’t  see  the  connection  between  holi- 
ness and  filth. 

How  glad  I was  to  see  the  mission  tents,  and  to 
hear  the  good  men  telling  all  who  would  listen  to 
them  of  the  Saviour  of  men  ! It  was  a relief  from 
all  the  turmoil  and  excitement  of  the  heathen  fes- 
tival to  hear  their  voices,  although  but  few  of  their 
words  could  we  understand.  Men  and  women 
stopped  to  listen  as  they  passed  along,  then  went 
their  way,  most  of  them  doubtless  thinking  their 
own  religion  the  best.  But  not  all  so  listened. 
There  was  one  man  who  stayed  close  to  the  speak- 
ers all  the  time  we  were  within  sight  of  them, 
and  we  learned  afterward  that  he  was  very  anxious 
to  know  the  true  way. 

He  had  been  well  educated  in  a government 
school,  and  had  read  enough  of  the  Bible  to  be  con- 
vinced that  his  idolatry  was  all  wrong.  He  finally 
came  to  the  conclusion  to  give  up  his  old  religion 
altogether,  and  to  be  a Christian  in  secret.  Lately 
he  has  seen  that  he  cannot  remain  in  that  position. 
He  will  not  return  to  his  idols,  and  to  profess  to  be 
a Christian  would  make  him  an  outcast  in  the  eyes 
of  his  wife  and  mother,  who  are  bigoted  Hindoos. 
He  fears  that,  should  he  have  to  leave  them  in  that 
way,  he  would  lose  all  influence  over  them,  and  they 


224 


TRYE^S  YEAR. 


would  be  ruined.  This  troubles  him  more  than  the 
pain  of  separation,  which  would  be  great. 

When  he  comes  home,  he  finds  the  women  bow- 
ing before  an  idol,  and  his  mother,  who  has  charge 
of  the  domestic  affairs,  insists  on  offering  some  of 
the  food  to  the  idol  before  any  of  the  family  taste 
it.  It  is  very  hard  for  the  man.  They  say  there 
are  many  such  cases ; the  women  are  so  ignorant  and 
superstitious  that  they  cling  to  idolatry.  If  they 
could  be  taught  the  true  way,  and  have  more  know- 
ledge, so  as  to  see  what  senseless  errors  are  in  their 
belief,  caste  would  not  long  continue.  There  is 
work  for  thousands  of  Christian  women  among 
their  dark  sisters  of  India,  for  you  know  that  wo- 
men alone  can  teach  them.  I asked  father  if  he 
' thought  it  was  the  duty  of  the  man  I just  men- 
tioned to  be  baptized  and  leave  his  family,  for  it 
seemed  to  me  that  his  duties  rather  conflicted. 

^^Yes,  decidedly,^^  said  he;  there  is  only  one 
path  to  take.  Duties  never  conflict ; it  is  sometimes 
very  difficult  to  learn  which  is  the  right,  but  God 
will  show  us  if  we  ask  him.^^ 

But,’’  I said,  God  has  taught  that  a man  shall 
remain  with  his  wife,  and  this  Hindoo  knows  that 
by  professing  Christ  he  will  have  to  leave  his  wife ; 
he  will  be  the  cause  of  the  separation.” 


THE  SIKHS. 


225 


‘^Let  us  see  about  that,  my  little  lawyer;  you 
argue  very  well,  but  I think  a single  illustration 
will  show  you  where  you  are  wrong.  In  the  first 
place,  God  reigns  supreme.  We  owe  certain  duties 
to  him  and  others  to  our  fellow-beings.  Which 
are  the  higher 

Those  to  God,  of  course.’^ 

“ Exactly ; now,  when  the  question  arises  in 
regard  to  two  apparently  opposite  duties,  all  we 
have  to  do  is  to  obey  the  ^ thus  saith  the  Lord  the 
Other  will  take  care  of  itself.  Think  of  Abraham 
being  commanded  to  offer  up  his  son  a sacrifice. 
There  stood  the  law,  ^ Thou  shalt  not  kill.’  Abra- 
ham would  have  been  just  as  guilty  as  any  one 
else  if  he  had  broken  it,  but  when  God  com- 
manded, he  hesitated  not  for  a moment.  God’s 
word  was  above  all  law,  and  though  Abraham 
could  see  by  his  obedience  only  the  worst  conse- 
quences and  the  destruction  of  the  covenant  God 
had  made  with  him,  he  believed  that  God  would 
order  such  a deed  only  for  the  best.  You  know 
his  belief  was  ‘counted  to  him  for  righteousness.’ 
Oh  how  long  it  takes  us  to  learn  to  believe  our 
heavenly  Father  just  as  we  believe  our  earthly 
parents ! One  would  think  that  would  be  the  first 
thing,  but  in  fact  we  hesitate  and  doubt  and  make 


226 


TRYE^S  YEAR. 


all  sorts  of  excuses  before  we  Avill  lean  upon  the 
almighty  Arm  and  be  happy  by  simply  taking  him 
at  his  wordf^ 

I see  now,  father,”  I said  ; I believed  before 
that  the  man  ought  to  come  out  and  be  on  the 
Lord’s  side,  and  yet  that  point  was  not  clear  to  me. 
The  law  is  very  plain,  certainly,  as  I now  look  at 
it : ‘ Believe  and  be  baptized  ^ Do  this  in  remem- 
brance of  me.’  ” 

Yes,  and  hoAV  naturally  this  passage  follows 
the  command  ! — ‘Casting  all  your  care  upon  him,  for 
he  careth  for  you.’  Here  Ave  have  our  aaLoIc  duty  : 
‘FolloAV  Jesus  and  trust  him  implicitly.’  I believe 
that,  if  Ave  seek  in  earnest,  God  will  shoAv  us  Avhat 
to  do  in  every  step  of  our  upAvard  path.” 

But  I Avill  not  lengthen  my  letter  by  giAung  you 
anv  more  of  our  conversation. 


XX  tx.  • 


STREET-PREA  CHING. 

Y DEAR  BROTHER : We  often  stop  to 
hear  the  missionaries  preach  in  the  after- 
noons when  we  go  out  riding.  I wish  you 
could  take  wings  and  fly  over  here,  so  as  to 
go  with  us  this  afternoon ; the  change  would  be  so 
great  you  would  hardly  know  whether  you  had 
alighted  on  your  own  planet  or  one  of  its  sisters. 
You  would  have  the  light  faces  of  an  American 
city  exchanged  for  dark  ones;  the  suits  of  black 
and  gray  for  pure  white  robes  (this  is  among  the 
gentlemen  : there  are  some  who  wear  dark  clothes 
here) ; hats  for  turbans ; the  great  mercantile  houses 
for  little  shops  ten  or  twelve  feet  square  having 
their  floors  covered  with  muslins,  prints,  cloths  or 
other  articles,  the  merchants  seated  in  Oriental 
fashion  in  the  midst  of  their  wares.  This  is  the 
world  in  which  we  are  now  living. 

The  usual  place  where  we  go  to  hear  the  preach- 
ing is  before  the  boys’  school-building,  the  veran- 
dah of  which  is  the  spot  the  minister  selects.  This 

227 


228 


TBYE’S  YEAR. 


institution,  which  is  principally  for  Mohammedan 
and  heathen  boys,  has  been  in  existence  several  years 
and  is  very  flourishing.  The  teachers  are  all  Chris- 
tians,  and  the  pupils  are  obliged  to  attend  a service 
there  every  Sabbath.  Rev.  Mr.  Herron  taught  a 
class  there  fourteen  years  ago,  nearly  all  of  the 
members  of  which  are  men  holding  good  places  in 
the  government  service.  He  has  recently  gathered 
some  of  them  into  a Bible  class — Mohammedans, 
Hindoos  and  a member  of  the  Brahma  Somaj. 

I may  as  well  tell  you  here  what  that  last  term 
means,  for  I suppose  if  I donT  you  will  ask  me  in 
your  next  letter,  no  matter  whether  you  know  or 
not.  Father  says  they  are  little  better  than  deists. 
Their  leader  is  Keshub  Chunder  Sen,  a learned 
Hindoo  who  has  given  up  idolatry  and  the  rites  of 
his  old  faith,  and  takes  what  he  thinks  the  best  of 
other  creeds.  It  is  Christianity  without  Christ,  if 
such  a thing  could  be. 

Father  thinks  it  is  the  same  belief  we  meet  with 
at  home  under  different  names.  The  idea  that,  if 
we  try  to  do  our  best,  God  will  save  us,  rejecting 
the  truths  that  our  hearts  are  deceitful  above  all 
things,  and  desperately  wicked,’’  and  that  “ there  is 
none  other  name  under  heaven  given  among  men 
whereby  we  must  be  saved”  but  the  name  of  Jesus. 


STREET-PREA  CHING. 


229 


A great  many  of  the  Hindoos  believe  their  re- 
ligion to  be  wrong,  and  are  ready  for  a better  creed 
as  soon  as  the  opinions  of  their  people  will  allow 
them  to  change  without  becoming  outcasts.  This 
new  faith  comes  to  many  of  them  as  just  the  thing. 
Ours  asks  them  to  give  up  all  for  Jesus;  they  are  not 
ready  to  do  that,  so  they  try  in  this  way  to  serve  God 
and  mammon.  Some  of  the  good  people  here  fear 
much  harm  wdll  come  from  this  new  element,  it  con- 
tains so  much  that  is  good,  and  is  so  near  the  truth 
as  to  be  taken  for  it  by  very  many.  Others  think 
that  it  will  be  a stepping-stone  to  true  Christianity. 

Father  talked  to  us  a long  time  about  it  last  even- 
ing, trying  to  explain  to  Chat  and  me  the  differ- 
ence between  morality  and  religion.  He  said  that 
W’e  were  condemned  criminals,  every  soul  of  us,  for 
all  have  sinned  and  come  short  of  the  glory  of 
God.’’  The  punishment  for  any  one  of  our  sins  is 
eternal  death.  God  has  provided  only  one  way  of 
pardon,  and  if  we  do  not  accept  that  way,  we  are 
still  unpardoned. 

To  talk  of  being  saved  by  being  honest  and  up- 
right and  moral  is  as  if  a criminal  should  say  while 
in  the  prison  awaiting  his  execution,  think  I 
shall  not  be  hung,  because  I have  been  honest  and 
done  the  best  I could  while  here  in  prison.”  AYe 


230 


TBYE^S  YEAR. 


cannot  say  as  much  as  that,  for  we  do  not  do  the 
best  we  can  until  we  obey  the  command,  Believe 
on  the  Lord  Jesus  Christ;’^  then  alone  comes  the 
sweet  promise,  And  thou  shalt  be  saved/^ 

But  to  return  to  the  preaching.  Yesterday  we 
found  a large  crowd  collected  at  the  preaching- 
place,  and  sucl  a motley  set  as  I could  hardly  de- 
scribe. These  audiences  are  most  variable.  Some- 
times but  half  a dozen  are  gathered,  again  a crowd, 
and  the  people  are  continually  changing.  You,  of 
course,  will  not  think  of  a studied  sermon  in  con- 
nection with  this  preaching. 

The  missionary  takes  his  seat,  stops  some  man 
who  is  passing — perhaps  a traveler — asks  him  of 
his  business,  where  he  is  going,  etc.  Then  having 
entered  into  conversation,  the  great  subject  is  in- 
troduced. Others  stop  to  hear,  and  a crowd  is  col- 
lected. This  is  one  way.  It  requires  much  tact 
to  devise  necessary  means  for  gathering  and  hold- 
ing an  audience,  much  wisdom  and  divine  assist- 
ance to  make  an  impression  on  these  dull, 
hardened  hearts.  Sometimes  small  boys  are 
among  the  most  interested  listeners.  It  is  won- 
derful how  early  they  become  acquainted  with  the 
arguments  for  their  own  religion.  Yesterday  the 
minister  said,  in  ans\N  3r  to  an  objection,  The 


STREET-PREA  CHINQ. 


231 


Shasters  are  false/’  A little  Hindoo  boy  called 
out/^  Aa/im,  sa/ii6;  Shasters  sack  haiJ^  No, sahib; 
the  Shasters  are  true.”)  A man  asked  the  sahib  to 
tell  something  untrue  that  was  in  them.  He  took 
up  the  story  they  contain  of  the  situation  of  the 
earth  on  the  horns  of  a cow,  which  stands  on  a 
turtle  that  rests  on  a snake.  At  this  a man  asked 
how  earthquakes  were  caused,  if  not  by  the  tossing 
of  the  earth  from  one  horn  to  the  other  when  the 
cow  became  tired. 

The  missionary  went  over  the  proofs  of  the 
spherical  form  of  the  earth,  which  quite  satisfied  the 
child,  who  had  learned  geography  enough  to  appre- 
ciate them.  He  was  convinced  that  in  one  respect 
at  least  the  Shasters  were  false.  Uncle  says  we 
could  nowhere  find  minds  with  finer  powers  for 
reasoning  than  in  India ; consequently,  the  mission- 
aries have  to  be  thoroughly  prepared  to  meet  them 
in  argument.  Chat  said  he  couldn’t  see  why  they 
believed  such  ridiculous  things  if  they  had  such 
good  minds. 

^^What  do  you  think  we  would  believe,”  said 
uncle,  if  we  had  never  heard  of  the  Bible,  and 
had  been  taught  error  all  our  lives  ?” 

I suppose  we  should  be  wrong,  of  course,”  Chat 
said,  but  I think  our  common  sense  would  teach 


232 


TEYE’S  YEAR. 


US  that  the  world  didn’t  rest  on  the  horns  of  a 
cow.” 

I don’t  know;  I very  much  doubt  our  ability 
to  rise  above  the  notions  of  the  Hindoos  if  we  had 
had  their  training.  We  have  had  examples  of  men 
rising  to  the  very  highest  point  to  which  human 
wisdom  could  lift  them,  and  they  have  always 
fallen  far  short  of  the  elevation  of  the  humblest 
Christian.  Men  left  to  themselves  are  always 
shackled  with  prejudice  and  superstition  and  vice; 
it  is  the  glorious  gospel  alone  which  sets  them  free. 
The  gods  of  the  heathen  are  always  supposed  to 
exact  from  their  followers  what  causes  them  pain 
and  often  crime.” 

Did  the  Thugs  think  they  were  doing  right  in 
killing  persons  ?” 

Yes ; that  was  a part  of  their  religion.  They 
were  followers  of  the  bloody  goddess  Kali,  who  is 
represented  with  a necklace  of  human  skulls.” 

Did  they  kill  everybody  they  could  ? and  are 
there  any  of  them  living  now  ?”  I asked. 

The  government  has  finally  exterminated  them, 
I believe,  but  it  took  years  to  do  it.  To  answer 
your  first  question,  I will  tell  you  something  about 
them.  They  are  also  called  Phansiagars,  the  word 
meaning  a strangler.  They  always  strangled  their 


STEEL  T-PREA  CHINO. 


233 


victims  with  a phansi  or  noose,  and  worked  in 
gangs  varying  in  number  from  a dozen  to  sixty  or 
seventy.” 

“ What  caste  did  they  belong  to  ?”  Chat  asked. 

They  were  composed  of  men  of  all  castes,  yet 
worked  together  in  this  horrible  business.  They 
were  regularly  organized  and  instructed.  All  they 
did  was  done  wdth  the  utmost  secresy,  so  that  a 
man’s  friend,  or  brother  even,  might  be  a Thug,  and 
he  not  know  it.” 

‘^The  whole  band  could  not  have  worked  to- 
gether, then,”  said  Chat,  or  they  would  have  been 
found  out?” 

No ; they  divided  into  small  parties  and  scat- 
tered themselves  through  the  country.  One  man’s 
part  would  be  to  decoy  a traveler  to  some  unfre- 
quented place,  or  to  detain  a man  where  he  was  till 
another,  lurking  near,  could  reach  the  proper  place 
to  throw  the  noose  over  the  head  of  the  unsuspect- 
ing person.  The  man  could  utter  no  cry,  and  was 
a corpse  in  a very  short  time.  One  or  two  others 
w’ould  be  near  to  dig  a grave,  gash  the  body  and 
hide  it  from  view.  Each  gang  had  Ms  jemandar  or 
leader,  its  guru  or  teacher,  its  sothas  or  entrappers, 
its  bhuttotes  or  stranglers,  and  its  lughaees  or  grave- 
diggers.” 


234 


TBYE’S  YEAR. 


^^Did  they  murder  women  and  little  children 
too  I asked. 

Not  the  children  ; these  they  kept  and  trained 
to  their  own  horrid  trade.  Their  own  children 
were  Thugs,  as  a matter  of  course,  for  you  know 
that  among  these  Eastern  nations  a man  always 
follows  the  business  of  his  father,  whatever  it  may 
be.  They  began  early  and  gradually  to  accustom 
their  sons  to  scenes  of  blood,  and  when  they  were 
sufficiently  hardened  let  them  witness  the  wffiole 
transaction.’^ 

I am  so  glad  there  are  none  of  these  terrible 
men  around  now,”  I said,  ^^for  I should  be  afraid 
every  time  I stirred  out  of  the  house.  I expect  to 
dream  about  them  to-night,  as  it  is.” 

But  I have  written  quite  enough  on  this  subject,' 
I hope  to  have  a more  cheerful  topic  for  my  next. 


XXX. 


« 


NOBILITY  IN  TENTS. 

OW  delightful  our  drives  and  rides  are  now 
that  April  is  here ! The  lovely  Doon  is 
more  magnificent  than  ever.  It  is  spring 
with  us;  the  birds  are  more  musical,  the 
fruit  trees  are  covered  with  blossoms  and  the  air 
is  laden  with  perfume.  I have  been  interested 
in  noticing  the  progress  of  the  vegetable  world. 
The  bamboo  and  a few  other  trees  have  their  leaves 
tinged  with  yellow  and  brown,  from  the  slight 
frosts  of  December  and  January.  One  kind  of 
tree  is  totally  bare,  others  are  just  putting  forth 
their  leaves,  others,  as  the  willow,  are  farther  ad- 
vanced, the  mulberry  still  more,  but  all  showing 
the  delicate  green  of  tender  spring  foliage.  Then 
there  is  the  mango,  with  its  heavy,  dark,  rich  green 
mantle,  and  the  pine,  so  that  really  every  season 
is  represented. 

Of  fruits  we  have  the  plantain,  or  banana,  and 

235 


236 


TEYE’S  YEAR. 


papita  the  whole  year  round.  They  bud,  blossom 
and  bear  fruit  continually.  The  papita  is  a most 
singular-looking  fruit.  It  grows  just  underneath 
the  foliage  in  a circle  around  the  trunk  of  tree 
fifteen  or  twenty  feet  high.  It  is  near  the  size  of 
a musk-melon,  and  resembles  it  in  color  and  rind.* 
It  has  a great  number  of  black  seeds,  but  is  not 
nearly  as  pleasant  to  the  taste  as  our  melons.  The 
loquots  are  ripe  just  now.  They  grow  on  a large 
tree,  resemble  a large  yellow  egg-plum  and  have 
two  or  three  immense  seeds  lying  close  together. 
Their  taste  is  a pleasant  acid. 

In  July  or  August  the  mango  arrives  at  perfec- 
tion in  this  latitude.  Few  varieties  of  fruit  have 
as  much  flavor  as  the  same  in  other  countries. 
Apples  and  grapes  look  very  tempting,  but  are  in- 
sipid. Pears,  peaches  and  other  home  fruits  have 
little  more  than  the  name  and  appearance  of  the 
same  elsewhere.  Pine  apples  and  many  tropical 
fruits  are  equally  inferior;  even  the  plantains  are 
not  equal  to  those  from  the  West  Indies.  You 
must  remember  that  we  are  in  the  far  north  of 
India,  and  not  apply  all  that  I write  about  Dehra 
to  the  whole  of  this  great  land. 

In  this  beautiful  spring-time  Dehra  has  again 
had  distinguished  visitors.  Sir  William  Muir, 


NOBILITY  IN  TENTS. 


237 


family  and  suite  have  been  here  on  a march  from 
Allahabad.  I mentioned  in  a former  letter  that 
Sir  William  is  governor  of  the  north-west  prov- 
inces. Notice  was  given  to  the  citizens  that  Lady 
Muir  would  have  a reception  on  Saturday  last  from 
ten  to  three.  We  would  not  have  done  our  duty 
nor  have  satisfied  our  curiosity  if  we  had  not  gone, 
so  we  went,  and  had  the  honor  of  being  presented  to 
her  ladyship.  They  are  warm  friends  of  the  mis- 
sionaries, which  made  me  like  them  all  the  more. 
After  the  reception  the  governor  and  his  lady 
visited  the  girls’  school,  and  seemed  much  pleased 
with  it.  The  girls  sang  for  them,  ^‘God  save  the 
queen,”  in  Hindostanee. 

Those  who  called  upon  them  on  reception-day 
were  invited  to  their  tents  a few  days  afterward. 
We  were  asked  to  breakfast.  Their  great  camp 
was  a novel  sight,  I assure  you.  Its  hundred  tents, 
its  cattle,  horses,  camels  and  elephants,  made  me 
think  of  Bible  times,  when  people  dwelt  in  tents 
and  counted  their  riches  by  flocks  and  herds. 
Probably,  Lady  Muir’s  moire-antique  and  point 
lace  did  not  correspond  with  anything  Sarah  or  Re- 
becca ever  wore ; probably  the  tents  were  fitted  up 
a little  more  handsomely  than  those  of  Abraham ; 
but  however  that  may  bo,  we  were  made  perfectly 


288 


TRYE’S  YEAR. 


at  ease  by  the  true  courtesy  of  our  noble  host  and 
hostess. 

The  station  returned  the  hospitality  of  the  tented 
party  by  giving  a picnic  for  them.  It  was  held  in 
one  of  the  wild,  romantic  spots  so  numerous  in  this 
vicinity,  on  the  banks  of  what  is  usually  a stream, 
but  is  now  dry.  The  lack  of  water  was  supplied 
by  an  artificial  waterfall  made  for  the  day  from  the 
canal  above.  The  company  was  scattered  over  the 
high  banks,  seated  on  rocks.  Below,  in  the  bed  of 
the  stream,  the  cloth  was  spread  and  covered  with 
all  sorts  of  good  things  for  eating.  Servants,  mean- 
while, almost  as  numerous  as  the  guests,  are  climb- 
ing up  and  down  the  rocks  with  plates  and  glasses 
to  serve  the  party. 

It  is  the  custom  of  the  country,  when  one  is  in- 
vited to  dinner,  or  to  any  gathering  where  service 
is  needed,  to  take  his  khitmatgar  (body-servant) 
with  him.  These  servants  usually  appear  all  in 
white — pantaloons,  long  coat,  girdle  and  turban.  I 
assure  you  they  look  very  neat.  Sir  William’s  ser- 
vants wore  a scarlet  livery.  You  can  imagine  what 
a picturesque  appearance  it  gave  the  scene  to  have 
the  red  and  the  white  uniforms  going  up  and  down 
the  banks  and  to  and  fro  among  the  guests.  It  only 
needed  some  in  blue  to  complete  our  national  colors. 


NOBILITY  IN  TENTS. 


239 


Aftei  the  picnic  was  over  the  company  assem- 
bled at  the  officers’  mess-hoiise.  There  the  grounds 
were  beautifully  lighted  with  Chinese  lanterns. 
The  band  was  playing  without,  and  we  had  some 
very  sweet  music  within.  Here  adieux  were  made 
to  the  Muir’  party,  and  the  next  morning  they  left 
the  station.  ' 

The  waters  of  the  stream  where  the  picnic  was 
held  are  considered  very  sacred.  Thousands  go 
there  every  year,  at  the  time  of  the  Dehra  mela,  to 
bathe.  What  they  did  this  year  I do  not  know, 
for  the  stream  was  dry.  Whether  they  felt  that 
they  were  going  away  with  the  burden  of  sin  still 
upon  them,  or  whether  the  dust  from  the  bed,  which 
they  sometimes  used,  was  considered  sufficient  to 
cleanse  their  souls,  I cannot  tell.  There  are  many 
caves  in  these  banks  to  which  pilgrims  come.  In 
one  of  these,  by  the  constant  falling  of  lime-water 
drop  by  drop,  a stone  is  formed  which  the  natives 
think  very  holy.  The  offerings  to  it  in  puja 
make  it  very  dark.  Steps  have  been  cut  in  the 
rock  up  to  it,  and  the  floor  is  made  smooth.  Much 
labor  and  money  must  have  been  expended  for  this 
purpose. 

In  another  of  these  caves  one  of  the  missionaries 
once  found  some  men  with  a poor  sick  boy.  They 


240 


TRYE’S  YEAR. 


had  come  a great  distance  to  bring  the  child,  be- 
lieving that  he  would  find  health  in  this  sacred 
spot.  They  had  been  waiting  there  a long  time, 
but  he  grew  no  better.  The  minister  and  his 
friend  showed  them  how  foolish  they  were  in  ex- 
pecting help  from  that  source.  They  told  them  of 
the  great  Physician  and  the  plan  of  salvation.  The 
men  were  so  far  convinced  of  their  folly  as  to  leave 
the  cave  at  once.  AYhether  further  good  ever  came 
of  it,  we  know  not.  Mother  says  it  is  like  much 
of  our  work  in  life  for  others’  good.  We  must  be 
content  to  keep  dropping  seed  sometimes,  without 
seeing  even  the  little  sprout.  But  we  leave  all  in 
good  care.  The  dear  heavenly  Father  knows  every 
etfort  made  for  him,  and  can  bring  about  the  results 
which  will  be  to  his  own  glory. 


XXXI. 

GOING  UP  HILL. 

EAR  ARGYLE  : Uncle’s  fiimily  and  oui*s 

expected  to  have  been  settled  at  Landour 
for  the  summer  by  this  time,  but  have  been 
delayed,  and  shall  still  remain  here  for  a 
week  or  more.  Last  Friday,  however,  I went 
there  with  uncle,  aunt  and  Ella,  and  returned  the 
next  day.  It  was  a most  delightful  trip,  ^ye  were 
off  at  three  o’clock  in  the  afternoon ; went  in  a car- 
riage to  Raj  pore  at  the  foot  of  the  mountain,  and 
six  miles  from  Dehra.  There  is  a broad,  beautiful 
road  all  the  way  to  this  place,  lined  with  mango, 
sisum  and  other  trees.  And  here  one  of  the  most 
striking  illusions  of  nature  is  experienced.  Riding 
in  the  face  of  the  mountain  you  imagine  yourself 
making  a gradual  descent,  when  the  fact  is,  on 
reaching  Raj  pore,  you  are  far  above  Dehra.  Even 
the  water  in  the  canal  which  supplies  our  station 
with  that  element  seems  to  be  running  up  hill,  in 

spite  of  the  law  to  the  contrary. 

16 


241 


242 


TRYE’S  YEAR. 


At  Rajpore  a jhanpan  and  coolies  were  engaged 
for  aunt,  she  not  being  able  to  endure  so  long  a 
ride  on  horseback.  The  others  of  us  had  our 
ponies,  which  were  waiting  for  us  at  Rajpore.  The 
jhanpan  and  dandy  form  the  only  alternative  to 
horseback  riding  on  the  hills,  as  the  roads  are  too 
narrow  and  steep  for  carriages.  The  first  is  very 
like  a child’s  carriage,  with  comfortable  seats  and  a 
close  top,  which  can  be  taken  off  if  desired.  It  has 
two  shafts  at  each  end,  and  requires  at  least  four 
coolies  to  carry  it. 

The  dandy  is  a sort  of  hammock  affair,  made  of 
native  carpeting  and  attached  to  a bamboo  pole. 
A very  comfortable  seat  is  formed,  and  it  requires 
but  two  coolies  for  an  ordinary  person.  Many  pre- 
fer them  to  the  jhanpans. 

At  Raj  pore  we  mount  for  a ride  of  eight  miles. 
Our  narrow  road  takes  us  first  through  the  Rajpore 
bazaar,  now  a zigzag  course  along  the  unprotected 
mountain  side,  making  sudden  turns  where,  should 
the  horse  shy,  you  would  be  plunged  down,  down, 
down ; then  again  we  go  directly  up  through  steep 
and  formidable  ascents.  Every  few  minutes  we 
are  coming  out  in  full  sight  of  the  Doon,  each  time 
with  a more  extended  view,  till  we  are  able  quite 
to  overlook  the  Swalics,  which  bound  it  on  the 


9- 


The  Jhanpax. 


p.  242, 


GOING  UP  HILL. 


243 


south,  and  to  stretch  our  vision  away  down  over 
the  plain. 

We  reach  ^lysurie  after  a ride  of  five  miles.  A 
long  native  bazaar  forms  the  connecting  link  be- 
tween it  and  Landour.  I can  give  you  little  idea 
of  the  effect  of  the  houses  scattered  over  the  moun- 
tain sides  and  perched  on  top  of  the  many  peaks 
that  meet  our  view.  Occasionally  you  see  one  where 
the  owner  has  been  aspiring,  and  the  turrets  and 
walls  give  a very  castle-like  appearance  to  his 
home. 

It  was  dark  before  we  reached  Landour,  and  the 
bright  lights  dotted  all  over  the  hillsides  were  very 
beautiful.  I thought  of  Longfellow’s  Excelsior” 
as  we  pressed  on,  for  uncle’s  house  is  on  the  north 
side  of  one  of  the  very  highest  peaks  of  this  outer 
range.  Long  before  our  arrival  there  we  felt  our- 
selves in  a colder  climate,  and  had  put  on  the  warm 
wraps  provided ; but  not  until  we  were  in  the  snug 
little  parlor,  with  the  closed  doors  and  bright  fire, 
did  we  realize  how  different  it  was  from  the  Doon. 
We  were  thankful  for  such  good  servants  as  those 
who  attended  so  well  to  our  wants  there,  for  we 
needed  the  pleasant  little  fire  and  the  good  warm 
supper  they  gave  us. 

The  night  reminded  me  of  one  of  those  cold, 


244 


TRYE'S  YEAR. 


freezing  ones  at  home  when  you  have  the  misfor- 
tune, in  visiting  a friend,  to  be  put  in  the  cold  spare- 
room.  I have  seldom  suffered  more.  There  had 
been  rain,  which  had  increased  the  cold,  and  our 
systems  were  entirely  unprepared  for  the  change. 
The  next  morning,  however,  was  lovely.  We  went 
on  Lai  Tiba  (seven  thousand  five  hundred  feet 
high),  just  back  of  the  summit  on  which  the  house 
stands,  and  looked  first  over  Landour,  Mysurie 
and  the  Doon,  then  turned  northward  to  the 
snows. 

The  English  shops,  the  club-house,  the  library, 
the  hotels,  the  telegraph  wires  and  the  churches 
tell  you  that  you  are  not  out  of  the  world  in  Lan- 
dour, even  though  the  way  there  leads  you  through 
wild  and  difficult  places.  Here  are  fine,  level  roads, 
protected  by  solid  walls,  winding  around  the  hills. 
One  is  called  the  Mall.  Here  is  the  Sanitarium, 
where  invalid  soldiers  are  brought  to  recruit. 

Casting  our  eyes  again  southward,  we  see  the 
Doon,  about  fourteen  miles  in  width.  There  is 
Dehra  in  the  midst  of  its  beauties.  From  it  you 
can  trace  the  road  to  Saharanpur  as  far  as  the  pass 
in  the  Swalics.  At  the  left  is  the  Jumna,  at  the 
right  the  Ganges,  or  Gunga,  but  they  are  distant. 
Perhaps  they  could  be  seen  in  the  most  favorable 


GOING  UP  HILL. 


245 


state  of  the  atmosphere,  but  to  us  they  were  not 
visible. 

But  let  us  turn  to  the  north.  It  is  eighty  miles 
in  a bee-line  from  us  to  the  nearest  point  of  the 
Snowy  Range,  which  bounds  the  horizon.  Between, 
lies,  not  a valley,  as  I had  supposed,  but  peak  after 
peak  of  these  grand  old  Himalayas  rise  like  mighty 
billows  of  a sea  solidified.  The  deep  shadows  in 
the  snows  surprised  me.  When  the  sun  shines 
upon  them,  they  are  perfectly  dazzling,  but  in  the 
shade  you  would  be  astonished  to  notice  their  dark 
appearance.  The  deep  ravines  that  separate  the 
peaks  are  almost  black. 

These  peaks  all  have  names,  but  I cannot  re- 
member many  of  them.  One  has  a name  which 
means  ^^Monkey^s  Head,^^  another,  Monkey’s 
Tail.”  One  sharp  point  rising  against  the  sky  is 
called  Tent  Peak,  and  the  points  from  which  the 
Hindoos  believe  the  Ganges  and  Jumna  receive  their 
waters  direct  from  heaven  are  called  respectively 
Gangootra  and  Jumnootra.  The  extent  of  moun- 
tain is  said  to  be  as  great  on  the  north  of  the  snows 
as  on  the  south,  giving  them  a breadth  of  one  hun- 
dred and  sixty  miles.  A valley  very  similar  to  the 
Doon  lies  on  the  north  side. 

Uncle  told  us  many  of  his  adventures  among  v.h8 


246 


TRYE'S  YEAR. 


snows  which  were  full  of  interest.  He  says  there 
are  Hindoo  temples  at  various  points  among  these 
mountains.  One  of  them,  situated  at  Badrinath, 
made  me  think  of  Mt.  St.  Bernard  and  its  monks. 
It  is  in  a very  cold  place,  and  the  priests  come  out 
in  the  sunshine  all  wrapped  up  to  keep  themselves 
at  all  comfortable. 

Many  men  make  pilgrimages  to  these  temples, 
traveling  ov^er  snow  and  ice,  with  the  idea  that  they 
will  be  the  better  and  holier  for  it.  We  saw  a num- 
ber of  them  this  morning  who  had  just  come  from 
the  snows.  It  seems  very  strange  to  stand  here  and 
see  the  Doon  in  all  the  verdure  of  a tropical  sum- 
mer, and  on  the  other  side  snow  and  ice  and  winter. 
I have  received  a practical  lesson  on  a grand  scale 
of  what  I learned  in  school.  I know  the  fact  that 
as  we  ascend  above  the  earth  the  air  becomes  cooler, 
but  it  is  a never-ceasing  wonder  to  me. 

On  Saturday  afternoon,  as  we  returned,  we  stopped 
at  the  shops  to  make  a few  purchases,  for  at  this 
time  such  establishments  are  moved  up  hill,  and  we 
in  Dehra  must  go  there  for  what  we  need  in  their 
line.  These  hills  are  a great  comfort  to  the 
missionaries.  Some  of  them  are  there  every  sum- 
mer who  might  otherwise  have  to  return  home  to 
recruit  their  health. 


XXXII. 


THE  RAINS. 

Y DEAR  BROTHER : I write  again  from 
Dehra,  for  we  are  not  yet  settled  in  Lan- 
doiir.  The  rains  are  really  upon  us,  and 
for  two  months  we  may  expect  but  little 
else.  I love  to  watch  the  clouds  around  the  tops 
of  the  great  Himalayas,  sometimes  settling  down 
heavy  and  dark,  again  light  and  scattered,  as  if  they 
were  caught  in  the  trees.  It  is  pleasanter  to  us 
just  now  than  to  those  at  Landour  and  Mysurie,  who 
are  living  literally  in  cloud-land.  The  distinctness 
with  which  the  mountains  come  out  after  a shower 
is  wonderful;  they  seem  to  be  just  upon  us. 

I feel  it  a daily  privilege  to  live  in  sight  of  these 
everlasting  hills.’’  They  afford  a constant  lesson 
on  the  infinite  power  of  God.  The  weather  is  not 
very  uncomfortable  now,  and  with  the  aid  of  the 
punkas  we  get  along  very  well.  These  are 

a great  comfort;  they  are  large  fans  which  are  kept 

going  to  and  fro  over  our  heads  by  means  of  a cord 

247 


248 


TRYE^S  YEAR. 


attached  to  them.  A servant  sits  in  the  room,  or 
sometimes  in  another  room,  and  keeps  the  ma- 
chinery in  motion  by  pulling  the  cord  back 
and  forth.  As  I have  told  you,  these  natives  are 
very  patient,  and  this  is  good  business  for  them. 

It  rains  two  or  three  hours  every  day  on  an 
average,  and  is  cloudy  most  of  the  time.  The  sun 
beams  upon  us  occasionally,  however,  giving  us  an 
opportunity  to  dry  musty  clothes.  But  I must  tell 
you  about  the  animal  world,  as  the  whole  country 
now  swarms  with  animal  life.  It  is  the  reign  of 
scorpions,  lizards,  white  ants,  centipedes  and  cobras. 
It  isn’t  safe  to  run  your  hand  down  in  your  trunk 
or  bureau  drawer  out  of  sight,  but  you  must  take 
up  each  article  carefully  and  unfold  it  or  shake  it 
out.  You  will  be  very  apt  to  shake  out  something 
that  will  run  ofiP  at  a rapid  rate.  Then  the  white 
ants  do  not  improve  the  flavor  of  tea  or  soup  when 
they  drop  from  the  ceiling  over  the  table. 

These  ants  are  very  curious  little  fellows.  They 
are  really  ants,  you  know — not  the  termites  of  Af- 
rica, which  sometimes  are  called  by  the  same  name. 
They  always  work  under  cover,  and  make  most 
beautiful  little  archways  of  earth  cemented  by  a 
slimy  secretion  from  their  bodies.  Under  these  the 
work  of  devastation  goes  on,  but,  what  is  more  won- 


THE  RAINS. 


249 


derful,  they  will  throw  out  a perfect  little  tubular 
bridge  from  the  wall  to  a piece  of  furniture  within 
four  or  five  inches  of  it,  through  which  they  can 
pass.  One  frequently  sees  large  cones,  in  travel- 
ing, which  mark  the  place  of  old  stumps  that  they 
have  first  covered  with  earth,  then  eaten,  and  some- 
times turned  them  into  their  dwellings. 

When  they  get  into  your  trunks,  the  first  inti- 
mation you  have  of  their  presence  is  generally  in 
finding  articles  near  the  top  very  damp.  As  you 
go  down  you  come  to  the  creatures  themselves  and 
their  work.  If  they  have  been  there  two  or  three 
days  you  will  find  such  a riddling  as  will  defy  all 
efforts  at  mending.  At  the  beginning  of  the  rains 
great  numbers  of  them,  but  not  all,  take  to  them- 
selves wings.  Those  so  favored  have  grown  very 
large,  and  thereafter  do  no  harm  save  to  annoy  you 
for  a few  nights  by  getting  into  the  light,  breaking 
off  and  scattering  their  wdngs  in  all  directions. 
After  this  they  seem  as  well  contented  to  craAvl 
about  on  their  feet  as  if  they  had  never  known  a 
higher  sphere.  It  is  said  that,  like  the  bee,  they 
have  a queen ; if  she  be  killed,  their  work  is  hin- 
dered. 

They  are  sometimes  carried  by  vessels  to  distant 
ports,  where,  from  their  rapid  increase,  they  are  con- 


250 


TRYE^S  YEAR. 


sidered  far  from  a desirable  importation.  We  have 
our  trunks  set  on  bricks,  which  is  some  protection 
against  the  ants,  but  watchfulness  is  necessary. 
Ella  and  I were  startled  a day  or  two  ago  by  the 
effect  of  the  work  of  these  little  pests.  I went  to 
the  washstand  in  our  room  to  wash  my  hands,  and 
had  just  raised  the  pitcher  to  pour  out  some  water, 
jarring  the  stand  as  I did  so,  when  down  came  the 
stand  very  much  in  the  style  of  the  ^^one-hoss 
shay,’’  though  all  parts  had  not  given  out.  The 
ants  ran  in  every  direction,  and  the  wreck  was  a 
curiosity.  I am  going  to  bring  some  of  the  pieces 
home  with  me,  just  to  show  you.  AYe  had  placed 
the  washstand  too  near  the  wall,  so  the  little  fel- 
lows got  into  it  and  ate  the  inner  parts  of  the  legs 
until  they  were  mere  shells.  They  looked  perfectly 
solid,  but  were  so  thin  that  the  slightest  pressure 
broke  them. 

I am  sure  that  nobody  but  a Hindoo  could  prac- 
tice the  Hindoo  religion,  for  there  are  so  many  in- 
sects of  all  kinds  and  descriptions  that  I am  con- 
stantly trying  to  kill  them.  A Hindoo  has  the 
patience  to  bear  with  them,  and  treat  them  very 
civilly  too.  Many  of  them  would  not  kill  a mos- 
quito for  anything. 

But  let  me  turn  to  something  more  enjoyable  in 


THE  RAINS. 


251 


the  line  of  North  Indian  productions.  Our  straw- 
berry season  is  just  over.  For  two  months  they  were 
on  our  table  daily.  Now  we  have  the  mangoes,  which 
are  considered  the  most  luscious  fruit  in  India. 
The  ordinary  variety  is  near  the  size  and  shape  of 
a turkey’s  egg.  It  has  a green  rind  and  a large 
white  stone  covered  with  a long  white  fibre.  The 
children  delight  in  drying  these,  combing  out  the 
fibre  and  playing  they  are  sheep.  The  pulp  is  of 
the  consistency  and  color  of  good  rich  butter.  The 
trees  grow  very  plentifully ; groves  of  them  may  be 
seen  in  every  direction.  The  dense  evergreen 
foliage  forms  a grateful  shade  for  weary  travelers. 
The  Bombay  mango  grows  on  a small  tree,  but  the 
fruit  is  larger  and  richer  than  it  is  here.  The  stone 
has  no  fibre.  It  is  cultivated  and  flourishes  in  many 
parts  of  India.  I wish  we  could  bring  a mango 
grove  to  America.  The  fruit  is  delicious,  according 
to  mv  taste. 


XXXIII. 


TO  THE  BOON  AND  BACH 

CTOBER  finds  us  in  Landour.  Our  rains 
are  over.  The  air  is  cooler  and  purer.  The 
country  is  bright  and  fresh  and  beautiful. 

^ We  have  spent  a comfortable  summer  up 
here  above  the  great  heat  of  the  plains,  and  even  of 
the  Doon,  sheltered  though  it  is  from  the  hot  winds 
by  the  friendly  Swalics.  Xow  we  are  thinking  of 
making  the  descent.  Uncle  and  aunt  had  to  go 
down  to  Dehra  last  week,  and  took  Ella  and  me 
with  them  for  the  change. 

In  returning,  we  started  before  five  o’clock  in  the 


morning.  This  was  rather  early  to  rise,  but  we  had 
to  do  it  to  arrive  before  the  hot  day  came  on.  After 
our  chota  hazari  we  were  off,  and  reached  Rajpore 
about  daylight.  We  passed  through  the  bazaar  in 
time  to  see  the  bunyas  taking  down  the  boards  from 
the  fronts  of  their  little  shops.  The  women  were 
grinding  at  the  mills.  These  mills  consist  of  two 
cheese-shaped  stones  with  a handle  from  the  upper 
one,  doubtless  such  as  were  used  in  Bible  times. 

252 


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TO  THE  BOON  AND  BACK. 


253 


They  were  preparing  meal  for  the  day’s  use.  Then 
there  were  combing  of  hair,  bathing  and  sundry 
other  duties  which  are  interesting  to  watch  in  a na- 
tive city.  One  man  was  saying  his  prayers  over  a 
rosary,  but  with  face  turned  outward,  so  he  missed 
nothing  that  was  to  be  seen  in  the  bazaar. 

When  uncle,  Ella  and  I had  reached  the  half- 
way house  between  Rajpore  and  our  destination,  we 
stopped  to  wait  for  aunt,  who  had  not  yet  come  in 
sight.  As  she  did  not  arrive,  I began  to  fear  that 
she  had  been  tipped  over  into  one  of  the  ravines, 
but  finally  she  made  her  appearance.  She  had  had 
a very  annoying  experience.  She  started  with  eight 
men,  for  whom  she  had  paid  at  the  hotel,  but  on 
reaching  the  head  of  the  bazaar  found  that  four  of 
them  had  run  away.  As  the  jhanpanees  would  not 
carry  her,  she  was  obliged  to  walk  back  to  the 
hotel,  a good  mile,  for  more  men. 

As  a rule,  the  servants  of  India  are  models : I 
often  wish  we  could  have  some  of  them  at  home ; 
but  -the  coolies  are  a rare  exception.  They  have  no 
principle,  and  travelers  in  the  hills  are  quite  at 
their  mercy,  so  they  can  be  independent.  The  pro- 
prietor said  to  aunt  when  she  returned,  What  can 
I do  ? If  I thrash  them  all  round  as  they  deserve, 
I shall  be  fined  fifty  rupees.  If  I cut  their  pay, 


254 


TBYE’S  YEAR. 


I shall  not  be  able  to  get  another  coolie.”  If  he 
had  complained  to  the  superintendent  of  the  Doon, 
doubtless  it  would  hav^e  cost  him  so  much  time  and 
trouble  that  he  would  lose  all  he  gained,  so  one 
couldn’t  blame  him  very  much.  Those  persons 
living  in  the  hills  often  keep  their  own  jhanpanees, 
paying  them  by  the  month,  and  are  saved  this  an- 
noyance. 

The  way  up  the  mountain  begins  to  seem  fa- 
miliar to  me,  but  it  is  all  too  grand  ever  to  appear 
common.  The  flowers  in  bloom  remind  me  of 
home.  Lady-slippers,  four  o’clocks,  morning-glo- 
ries and  dahlias-  are  growing  in  wild  profusion. 
The  summit  of  Lai  Tiba  is  a perfect  garden  of 
wild  dahlias  of  many  varieties.  I can  never  con- 
vey to  your  mind  the  picture  we  have  constantly 
spread  before  us  now.  These  mountains  are  so 
high,  the  ravines  so  deep  and  the  prospect  so  ex- 
tended that  it  is  painfully  grand.  For  days  after 
I first  came  here  some  part  of  the  view  would  rise 
before  me  whenever  my  eyes  were  closed.  Often 
have  I been  wakened  out  of  sleep  by  falling  over 
an  imaginary  precipice,  but  I am  more  accustomed 
to  the  grandeur  now. 

It  gives  one  a strange  sensation  to  find  in  this 
place  the  dress  and  fashion  of  a European  capital. 


TO  THE  BOON  AND  BACK. 


255 


In  shopping  here  one  finds  all  sorts  of  beaatiful 
and  costly  dress  goods  to  suit  the  taste  of  the  gay 
Briton.  Here  many  who  have  been  in  the  ser- 
vice/^ or  have  accumulated  wealth  in  the  heat  of 
the  plains,  retire  to  spend  the  remainder  of  their 
days  in  ease  and  enjoyment.  Landour  has  four 
Episcopal  churches,  and  a union  service  is  held  for 
dissenters.  Here  too  are  heard  the  chimes  of  con- 
vent bells,  showing  that  Rome  has  also  placed  her 
standard  among  these  distant  snows. 

In  coming  down  to  Dehra  this  time  we  saw  a 
tiger,  which  was  quite  an  adventure.  Chat  was  de- 
termined to  have  a good  look  at  him,  and  I ex- 
pected every  minute  to  see  him  come  out  of  the 
jungle  and  pounce  upon  the  daring  boy.  I could 
only  see  the  glaring  eyes  of  the  tiger  and  his  beau- 
tiful skin  in  one  glance,  then  got  myself  as  far 
away  as  possible.  His  lordship  did  not  act  as  if 
he  cared  to  harm  us,  for  he  went  in  the  opposite 
direction.  I never  feel  quite  at  ease  in  traveling 
about  here,  on  account  of  the  wild  animals  and 
snakes.  I suppose  I should  get  used  to  having 
them  in  the  country  if  I lived  here  long  enough. 
Perhaps  I could  then  laugh  at  timid  persons,  as  my 
friends  here  do  at  me. 

It  was  in  this  same  trip  that  we  saw  some  snake- 


256 


TEYE'S  YEAR. 


charmers.  It  was  wonderful  how  they  would  take 
the  cobras  in  their  hands,  wind  them  about  their 
arms  and  do  anything  they  wished  with  them.  You 
know  I never  liked  these  reptiles,  so  I didn’t  enjoy 
the  fun  nearly  as  much  as  Chat  did.  These  East- 
ern jugglers  and  charmers  surpass  anything  you 
ever  saw.  I am  not  surprised  now  to  see  them  do 
almost  anything. 

My  next  letter  will  be  from  Dehra,  as  we  expect 
to  move  down  in  a few  days. 


XXXIV. 


THE  PARIAH. 

EAR  BROTHER  : We  are  so  sc  on  to  leave 


Ella  and  I enjoy  very  much.  One  after- 


noon, not  long  ago,  uncle  came  into  the  house  lead- 
ing a Hindoo  who  seemed  hardly  able  to  stand 
alone.  He  was  a Brahmin,  and  an  intelligent-look- 
ing man. 

Aunt  was  astonished  when  uncle  said  he  would 
like  to  have  a bed  provided  for  the  man,  and  some 
nourishing  food.  ITou  know  the  Brahmins  will 
not  touch  food  prepared  by  any  one  but  a Brahmin, 
and  would  lie  on  the  ground  rather  than  rest  on  a 
Christian’s  bed.  This  man,  however,  seemed  to  be 
very  grateful  for  all  that  was  done  for  him,  and 
when  he  was  made  comfortable,  uncle  explained 
the  matter  to  us. 

The  man  was  dangerously  ill,  and  when  it  was 

thought  that  he  could  not  recover,  his  friends  took 

him  down  b}  the  Ganges  to  die.  They  stayed  with 
17  267 


Dehra  that  we  have  not  taken  a house 
again,  but  are  staying  at  uncle’s,  which 


258 


TRYE\S  YEAR. 


Jiim  for  a while,  hut.  found  that  he  got  no  worse. 
Then  a priest  was  going  to  stop  his  mouth  and  nos- 
trils with  mud  from  the  holy  river  to  put  an  end 
to  his  life,  but  the  man  refused  to  have  it  done. 

He  was  evidently  better,  and  there  was  a possi- 
bility that  he  would  recover.  This  was  a fact 
much  more  sad  to  his  friends  than  if  he  had  died, 
for  when  one  returns  to  life  and  health  after  beings 
brought  to  the  Ganges  to  die,  he  is  a pariah  or  out- 
cast for  ever.  His  dearest  friends  cast  him  off,  and 
will  have  nothincr  to  do  with  him.  So  with  the 

o 

sig:ns  of  returning;  health  in  this  man  his  friends 
all  forsook  him,  and  he  was  left  alone  near  the 
horrible  burning-ghat  without  strength  to  leave  the 
rough  bier  on  which  he  had  been  placed. 

As  soon  as  he  could  he  crawled  away  to  a tree 
not  far  distant,  and  got  a little  food  from  some  Meh- 
ters  who  passed  by.  He  had  lost  his  caste  by  not 
dying  when  his  friends  thought  he  ought  to  have 
died — that  is,  Gunga  would  not  receive  his  spirit 
when  brought  to  her — so  he  might  as  well  eat  from 
the  band  of  a low  caste  Mehter  as  from  a Brahmin. 
Besides,  he  had  now  plenty  of  time  for  thought,  and 
he  could  see  how  hard  and  stern  and  comfortless 
was  his  religion. 

He  had  heard  the  padre  tell  of  One  who  died 


TJIE  FARIAH. 


259 


that  man  miglit  live,  and  who  did  this  all  for  the  love 
he  bore  us.  He  had  once  stopped  a few  minutes  to 
hear  this  new  creed,  and  passed  haughtily  on.  He 
had  thought  himself  holy  already,  with  no  need  of 
a sin-forgiving  Saviour.  But  now  he  was  spurned 
by  man  and  spurned  by  the  great  Gunga,  where 
should  he  turn  for  help  ? The  words  of  the  padre 
came  to  his  mind,  and  he  thought  them  over  till  he 
wished  to  know  more  of  that  new  religion.  He 
wished  that  some  one  would  tell  him  how  to  find 
that  wonderful  Saviour — just  such  a one  as  he 
needed. 

As  his  strength  came,  little  by  little,  he  made 
his  way  farther  and  farther  from  the  river  till  he 
reached  Dehra.  Uncle  found  him  in  a shady  spot 
not  far  out  of  the  city,  and  began  a conversation 
with  him.  He  soon  learned  his  history,  and  talked 
to  him  of  the  blessed  Jesus  who  would  receive  him 
when  all  others  despised  him.  The  man  listened 
intently. 

Is  all  this  true,  sahib  V’  he  said. 

All  true,  and  more  than  this ; let  me  read  you 
some  verses  from  the  word  of  God : ^ Him  that 
cometh  unto  me  I will  in  nowise  cast  out/  ^The 
blood  of  Jesus  Christ  his  Son  cleanseth  us  from 
all  sin  / ^ The  Spirit  and  the  Bride  say,  Come. 


2G0 


TBYE^S  YEAR. 


And  let  him  that  hearetli  say,  Come.  And  let  him 
that  is  athirst  come.  And  whosoever  will,  let  him 
take  the  water  of  life  freely 

Uncle  explained  to  him  that  this  Saviour  would 
satisfy  all  the  longings  of  our  thirsty  souls.  He 
asked  him  if  his  religion  had  done  that. 

Xo,  no,  sahib ; this  is  what  I want : ^ AYhoso- 
ever  will.^  This  must  be  what  I want,  but  I 
thought  your  belief  was  a very  bad  one.  I must 
read  your  little  book.’’ 

Uncle  told  him  that  he  should  have  one  of  his 
own,  and  was  glad  to  have  him  read  it.  He  seems 
much  better  already,  and  is  fascinated  with  the 
‘kittle  book.”  He  has  long  talks  with  father  and 
uncle,  who  think  that  he  is  already  a Christian  and 
will  be  a noble  follower  of  the  Master.  He  told 
us  about  his  wife,  of  whom  he  seems  very  fond. 
He  had  allowed  a Christian  lady  to  teach  her,  for 
he  wanted  her  to  know  as  much  as  the  other  women 
of  the  house.  This  gave  him  a hope  that  she  would 
be  a Christian,  or  at  least  that  she  would  not  now 
reo^ard  him  as  an  outcast. 

Uncle  wrote  to  the  teacher  about  it,  and  we  were 
all  rejoiced  to  hear  that  the  woman  had  become  a 
Christian  soon  after  her  husband  left  her.  Upon 
hearing  this  the  man  was  overjoyed.  He  sent  word 


THE  PARIAH. 


261 


to  his  wife  that  if  she  would  leave  home  to  live 
with  him,  he  would  be  ready  to  take  her  away  ou 
a certain  night.  The  wife,  delighted  to  know  of 
his  health  and  his  change  of  faith,  was  only  too 
glad  to  leave  the  home  where  she  was  despised  by 
almost  all  as  the  wife  of  an  outcast.  They  came 
directly  here  with  their  little  boy,  and  a happier 
family  you  could  not  well  imagine.  She  is  a sweet, 
gentle  girl  of  sixteen,  and  the  boy  a manly  little 
fellow  of  a year  and  a half. 

The  man  is  well  educated,  and  is  determined  to 
study  theology,  so  as  to  preach  the  gospel  he  had 
before  despised.  For  the  present  they  live  in  a 
little  mud  house,  and  he  has  obtained  work  enough 
among  the  Europeans. to  support  him.  The  Hin- 
doos would  not  have  him  do  the  least  thing  for 
them,  as  he  is  a pariah.  Uncle  says  that  there  is  a 
city  made  up  of  these  poor  outcasts  and  their  de- 
scendants. It  seems  that  a number  of  Gunga’s  wor- 
shipers have  mistaken  the  time  in  coming  to  her. 
It  makes  me  sad  every  time  I think  of  the  fol- 
lowers of  such  a god. 

But  I must  close,  and  thankful  am  I that  I can 
say  adieu.”  It  is  a sweet  thought  to  be  able  to 
commit  our  dear  ones  to  God  ” — to  the  ever-liv- 
ing God  who  never  slumbers  nor  sleeps. 


■Its;; 


> 'r  f ^ \ '.TOX 


■‘i  • 


XXXV. 

SABA  THU. 

I 

f Y DEAR  BROTHER : Take  out  your  large 
map  again  and  see  where  we  are  now.  We 
have  left  Dehra,  that  spot  more  beautiful 
than  any  other  I have  seen  or  ever  expect 
to  see  in  this  world.  Ella  came  with  us.‘  Her 
parents  are  to  meet  her  at  Ambala  when  we  re- 
turn from  our  tour  in  the  Punjaub.  Then  we 
shall  have  to  bid  them  farewell.  We  sent  our  bag- 
gage on  to  Ambala  ahead  of  us,  and  from  that  point 
are  now  making  our  sallies.  I am  not  sure  that  I 
have  used  that  word  quite  right,  but  will  let  it 
stand.  Chat  came  in  a few  minutes  ago,  and  to 
tease  me  took  up  my  letter  and  read  off  a string  of 
nonsense  that  isn’t  here  at  all  in  a very  oratorical 
style.  He  caught  sight  of  that  word,  and  said  I 
had  seen  more  than  he  had,  for  he  hadn’t  met  one 
Sally  yet  in  all  his  travels  in  India.  I believe  he 
grows  worse  instead  of  better,  for  sometimes  he  does 
tease  me  unmercifully.  This  is  a digression. 

Mother  and  I wanted  to  try  the  dholi-dah  mode 
262 


The  Dholi,  or  Paeaxkeen. 


p.  263 


m 


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SABATHU. 


263 


of  traveling  from  Dehra  to  Saharanpur,  so  we  all 
came  in  that  way.  First,  the  little  man  who  con- 
tracts for  the  journey  is  called.  He  comes  into  the 
parlor,  puts  his  hands  together  as  natives  do  in 
receiving  a favor,  makes  his  salaam  and  is  ready 
for  orders.  His  book  is  taken,  and  an  order  writ- 
ten in  it  for  a dah  of  the  required  number  of  men. 
This  allows  six  men  to  each  of  us  as  bearers.  They 
are  to  be  paid  four  annas  (twelve  cents)  each  for  a 
stage  of  eight  miles.  An  extra  coolie  is  required 
for  torch-bearer,  and  a responsible  one  is  sent  to  see 
that  the  others  do  their  duty.  As  there  are  five 
stages  between  Dehra  and  Saharanpur,  it  takes 
thirty  men  to  convey  each  of  us  that  distance,  a 
fresh  set  awaiting  us  at  each  station,  besides  the 
torch-bearer  and  overseer.  The  dhoU  (or  palki,  as 
it  is  called  in  some  parts  of  India)  is  a box  just 
long  enough  for  a person  to  stretch  out  in,  and  is 
carried  on  the  shoulders  of  the  coolies. 

We  pay  for  the  oil  and  establish  ourselves  as 
^Hwo-anna  travelers,’’  which  is  told  from  one  set 
of  men  to  another,  and  we  have  little  trouble.  At 
the  end  of  each  stage  father  is  waited  on  for  haeh- 
sheesh  by  the  departing  coolies,  and  through  the  pass 
he  is  begged  for  extra  men  to  scream  and  throw 
stones  at  the  tiger.  The  tiger  does  not  seem  to 


264 


TRYE'S  YEAR. 


move  him,  and  as  our  dholies  are  raised  again,  we 
lie  down  and  go  to  sleep.  This  is  about  the  most 
comfortable  mode  of  journeying  I ever  tried.  The 
bed  is  nicely  made,  the  swing  of  the  vehicle  puts 
you  to  sleep  and  you  get  over  forty  miles  in  a night 
with  very  little  fatigue. 

It  was  a two  days’  journey  from  Ambala  here, 
but  we  all  enjoyed  it.  We  took  dak-gharries  (or 
post-coaches)  such  as  we  traveled  in  last  year.  The 
ride  of  thirty  miles  to  Kalka,  at  the  foot  of  the 
hills,  was  an  uninteresting  one,  there  being,  but 
little  variety  in  the  plains,  as  this  level  country  is 
termed.  The  horses  were  rather  better  kept  than  is 
usual  for  dak  horses,  and  were  more  disposed  to 
start  at  the  proper  time. 

Chat  said  that  he  didn’t  have  half  the  fun  he  ex- 
pected, for  the  horses  did  not  back  nor  kick  nor 
plunge  about  half  as  much  as  in  our  other  dak  ride. 
Only  once  was  it  necessary  to  burn  wisps  of  straw 
under  their  noses,  and  but  once  to  throw  a rope 
around  their  bodies  and  pull  them  forward.  To 
the  others  of  us,  however,  the  ride  was  much  more 
agreeable  for  the  improvement. 

We  saw  little  else  than  sand  for  many  miles. 
This  was  relieved  by  the  kikkar  [Acacia  Arabica., 
or  gum  arabic  tree),  which  grows  very  plentifully 


^ABATHU. 


265 


in  these  parts.  It  is  a very  crooked  tree,  but  the 
foliage  is  very  delicate.  It  consists  of  small  light- 
green  leaves.  The  wood  makes  beautiful  furniture. 
The  grain  is  marked  by  very  pretty  contrasts  of 
light  and  dark.  You  know,  of  course,  about  the 
gum,  and,  on  the  whole,  must  pronounce  it  a very 
useful  tree. 

At  one  place,  while  changing  horses,  one  of  our 
drivers  spread  down  his  blanket  aud  said  his 
prayers.  Father,  seeing  him  so  devout,  afterward 
began  to  talk  to  him  about  the  Christian  religion. 
He  told  a strange  story  which,  mother  says,  shows 
us  one  of  the  ways  the  father  of  lies  takes  to  close 
men’s  hearts  against  the  truths  of  the  Bible.  He 
said,  A Padre  Sahib  and  a Mohammedan  had  a 
discussion  as  to  whose  religion  was  the  true  one. 
It  was  agreed  to  put  a Bible  and  a Koran  into  the 
fire,  and  the  book  which  remained  unburned  was 
to  be  acknowledged  by  both  parties  as  the  one 
teaching  the  true  faith.  The  Koran  came  out 
without  being  scorched,  and  the  Padre  Sahib  be- 
came a Mohammedan.”  The  poor  driver  seemed 
really  to  believe  this,  and  to  think  it  an  argument 
which  could  not  be  answered. 

We  reached  Kalka  near  nine  P.  M.  As  we 
neared  the  hills  the  kikkars  gave  place  to  pines 


266 


TRYE’S  YEAR. 


and  species  of  tall,  coarse  cactus,  very  plentiful  in 
these  mountains.  AVe  engaged  a suite  of  rooms 
(that  sounds  very  grand,  but  they  were  extremely 
plain  apartments)  at  Mrs.  McBarney’s  hotel.  It 
did  not  take  us  long  to  unpack,  spread  out  our 
bedding  on  the  native  bedsteads,  have  our  supper 
and  retire  to  sweet  slumbers. 

Me  were  all  too  tired  and  sleepy  even  to  wonder 
what  kind  of  a place  we  were  in.  The  next 
morning,  though,  we  were  ready  to  look  around  us. 
AVe  took  a walk,  and  found  Kalka  very  much  like 
any  other  native  town.  After  getting  permission, 
we  strolled  into  a private  garden  which  was  rather 
pretty.  It  is  made  in  terraces,  as  the  whole  city  is, 
on  the  hillside.  Eipe  oranges  were  hanging  from 
the  trees,  plantains  growing,  and  other  tropical 
fruits.  But  what  pleased  me  most  was  the  bunches 
of  chrysanthemums.  They  seemed  like  home,  and 
made  me  almost  homesick. 

AA"e  returned  to  the  hotel  for  a breakfast  of  beef- 
steak and  hitchery,  bread  and  butter  of  course  in- 
cluded. Have  I mentioned  kitchery  before?  I 
rather  think  not.  It  is  a dish  made  of  rice  boiled 
with  a kind  of  oily  grain  called  dhal,  spices,  etc., 
and  is  very  much  used  by  Europeans  in  this 
country.  It  is  one  of  the  native  dishes  modified 


SABATHU. 


267 


to  suit  the  European  taste.  AYe  find  several  such 
in  use  here.  Rice  is  really  the  staff  of  life. 

But  to  proceed  on  our  way.  After  having  the 
usual  amount  of  delay  and  bustle  attending  the 
strapping  of  bedding  and  starting  our  cavalcade,  it 
was  ten  o’clock  before  we  were  on  our  way  up  the 
mountain.  We  left  the  carriage  road,  and  had  to 
confine  ourselves  to  ponies,  dholies  and  dandies. 
As  you  will  imagine,  it  took  a small  army  of 
coolies  for  ourselves  and  our  luggage.  Distances 
are  recorded  here  more  by  marches  than  miles. 
Two  marches  are  generally  a day’s  travel ; that  is 
the  distance  from  Kalka  to  Sabathu. 

We  engaged  three  ponies  and  two  Bareilly 
dandies.  Father  and  Chat  rode,  while  Ella  and  I 
rode  the  third  pony  and  occupied  the  dandy  alter- 
nately. Mother  preferred  a dandy  for  the  whole 
way.  She  is  not  as  fond  of  horsebaek-riding  as 
the  rest  of  us.  A dandy  is  very  much  like  a ham- 
mock with  a pole  at  each  end  which  is  placed  on 
the  shoulders  of  men.  It  is  intended  for  lying 
down.  The  Bareilly  dandy  is  a variety  of  this 
article,  and  is  a very  comfortable  affair.  It  has  an 
oval,  boat-shaped  frame  of  bamboo  with  long  han- 
dles or  poles  at  each  end.  There  are  cross  pieces  at 
the  ends  of  the  poles  which  rest  on  the  shoulders 


268 


TRYE’S  YEAR. 


, of  the  bearers.  The  seat  is  of  carpet  or  bedding, 
and  takes  its  shape  as  you  are  raised  from  the 
ground. 

For  nearly  five  hours  we  were  winding  up  the 
sides  of  the  mountain,  making  a hundred  turns, 
now  around  this  peak,  then  around  that,  till  at 
three  o’clock  we  reached  Kasowli,  the  end  of  our 
first  march.  We  had  planned  to  be  here  in  the 
middle  of  the  day  for  several  reasons.  One  was 
the  fact  that,  being  much  higher  than  Sabathu,  the 
weather  is  much  cooler,  and  we  would  have  felt 
the  change  from  the  plains  had  we  remained  over- 
night. It  was  five  o’clock  when  we  again  took  to 
our  ponies  and  dandies,  and  four  hours  more 
brought  us  to  Sabathu. 

In  the  morning  we  had  been  glad  to  have  every 
protection  from  the  sun  we  could  get.  We  all  have 
solar  topis  or  hats  made  of  pith,  which  we  could 
hardly  dispense  with  in  this  climate.  Mine  is  cov- 
ered with  light  alpaca  and  lined  with  green.  In 
addition  to  these,  leaves  and  parasols  were  used, 
but  on  leaving  Kasowli  I was  glad  to  make  a hood 
of  my  breakfast  shawl,  so  much  cooler  was  it  in 
that  place.  Warmly  wrapped  up  as  we  were,  this 
last  march  in  the  clear  moonlight  was  very  delight- 
ful. The  greater  part  of  the  way  was  descending, 


SABATHU. 


2G9 


but  a long  hill  had  to  be  mounted  to  bring  us  up 
to  Sabathu. 

It  is  not  possible  for  me  to  describe  this  lovely 
place,  so  diiferent  from  any  I have  before  seen. 
Imagine  a large  valley  surrounded  by  high  moun- 
tains, then  a high,  beautiful  hill  at  one  side  of  this 
valley.  On  such  a hill  is  Sabathu.  Father  calls 
this  a vast  amphitheatre.  Whatever  way  we  turn 
the  mountains  rise  before  us,  with  deep  ravines 
intervening.  Three  or  four  steps  from  our  veran- 
dah bring  us  to  the  brow  of  the  hill,  where  a false 
step  would  send  one  rolling  down  a thousand  feet, 
if  not  stopped  by  one  of  the  two  or  three  roads 
which  wind  around  the  hill.  One  takes  in  so 
much  at  a single  glance  that  the  eye  and  mind  are 
wearied  by  the  effort. 

You  can  count  forty  native  villages  on  the  moun- 
tain sides.  Lying  in  full  view  is  the  territory  of 
a native  rajah,  with  his  palace  and  a small  city 
about  it.  The  cultivated  fields  shelved  out  on  the 
mountain  side  are  most  beautiful.  But  the  whole 
scene  is  so  grand  I can  give  you  no  idea  of  it. 
Two  marches  from  here  is  Simla,  a large  and  im- 
portant place,  which  is  visible,  lying,  as  it  appears 
to  us,  nearly  under  the  peaks  of  snow.  The  gov- 
ernment officials  leave  Calcutta  for  this  place  every 


270 


TRYE’S  YEAR. 


summer,  and  find  a delightful  change  fiom  the 
heat  of  the  plains. 

Our  good  missionaries  are  at  work  in  Sabathu, 
and  though,  as  elsewhere,  it  seems  a slow  work,  they 
are  doubtless  doing  more  than  they  realize  for  the 
Master.  Two  of  the  large  boys  of  one  of  the  mis- 
sion schools  have  a little  school  of  their  own  which 
the  missionaries  oversee.  We  went  one  day  to  this 
school,  and  where  do  you  think  we  found  it  ? On 
the  roof  of  a little  mud  house.  Ella  and  I both 
laughed  at  first — we  coukhiT  help  it — to  see  the 
little  fellows  sitting  on  mats  moving  backward  and 
forward,  studying  away  like  good  boys.  The 
teachers  had  chairs  and  a table.  Mother  says  that 
many  of  them  will  never  forget  these  lessons,  and 
she  does  not  doubt  that  some  will  make  mission- 
aries when  they  are  grown. 

But  my  letter  is  becoming  long,  and  I must  close. 


XXXVI. 


LODI  AN  A. 

NOTHER  new  place — Lodiana.  We  are 
seeing  so  much  that  I can  give  you  only  a 
glimpse  of  it  as  we  pass  along.  I wish 
you  were  here  with  us,  then  you  would 
have  the  whole,  and  your  big  head  could  hold  it 
better  than  mine.  Lodiana  is  seventy  miles  from 
Ambala  by  rail — a ride  of  three  hours.  We  re- 
turned to  the  latter  .place  from  Sabathu,  starting 
again  from  there  early  one  morning.  There  is  lit- 
tle of  interest  on  the  way.  You  would  expect  the 
Punjaub — that  is,  the  country  of  the  five  rivers — to 
be  well  w^atered,  but  the  soil  is  so  light  that  it  soon 
returns  to  powder  after  the  rains.  Now  all  vege- 
tation without  long  roots  is  brown  and  parched, 
except  where  the  land  is  watered  artificially. 

We  go  through  a strip  of  the  Patila  district,  over 
which  is  a native  rajah.  Parts  of  this  district  are 
cultivated,  but  much  of  it  is  a jungle  of  tall  yel- 
low grass  so  well  represented  by  the  pictures  at 

271 


272 


TRYE’S  YEAR. 


home  that  I was  constantly  looking  for  the  wild 
beasts  to  put  their  heads  out.  AVe  pass  through 
several  native  cities,  each  containinga  fortified 
or  inn.  These  were  built  at  convenient  distances 
from  each  other  by  the  old  Moguls  to  accommodate 
them  in  their  marches.  Me  stop  at  four  of  these 
cities,  and  arrive  at  Lodiana  at  nine  o’clock. 

The  desert  of  Sahara  could  hardly  be  more  bar- 
ren than  Lodiana  without  cultivation.  This  same 
tall  jungle  grass  seems  to  be  all  that  grows  sponta- 
neously. Hard,  beautiful  roads  have  been  made  of 
a kind  of  limestone  called  kunkar.  Fine  large 
trees  line  each  side  of  these  roads,  making  delight- 
ful avenues  for  walking  or  driving.  The  mission 
compound  itself  seems  a little  oasis  in  the  desert. 
It  is  not  green,  like  Dehra,  or  our  own  America, 
but  has  pleasant  shaded  roads  and  a goodly  num- 
ber of  trees.  These  keep  fresh  because  their  roots 
strike  deep  enough  to  find  moisture  for  their  nour- 
ishment. I heard  a minister  use  this  fact  for  an 
illustration  of  Christians,  and  it  seemed  to  me  very 
beautiful.  They  can  be  happy  although  their 
earthly  comforts  all  be  taken  away,  for  they  have  a 
Source  of  joy  which  can  never  fail. 

The  garden  contains  a grove  of  mango  trees 
which  makes  a sheltered  place  for  walking  or  sit- 


LODI  AN  A. 


273 


ting,  and  the  whole  settlement  has  a social,  home- 
like appearance.  Four  nice  little  kothis  are  occu- 
pied by  the  missionaries.  There  is  a neat  little 
church,  besides  a printing-house  and  book  deposi- 
tory. Outside  the  compound  is  a native  Christian 
settlement,  the  people  of  which  are  mostly  con- 
nected with  the  press. 

One  of  the  ladies  of  the  mission  is  engaged  much 
of  the  time  in  zenana  work.  Among  the  families 
she  is  now  teaching  is  an  exiled  royal  family  from 
Cabul.  Part  of  them  are  very  anxious  to  learn  the 
truth,  and  one  wishes  to  be  baptized.  Another 
family  is  that  of  a Persian  doctor,  where  she  is 
very  warmly  welcomed.  Wherever  she  goes  she 
finds  women  begging  to  have  her  teach  them,  and' 
only  wishes  she  could  do  it  all.  One  of  the  mis- 
sionaries said  that  mission  work,  wherever  you 
go,  seems  like  attempting  to  level  a great  moun- 
tain with  one  little  spade.  But  with  God  all  things 
are  possible.’’ 

This  is  the  point  where  the  missions  of  the  Pres- 
byterian Church  in  India  began.  That  was  in  1833. 
The  first  missionaries  were  Rev.  Messrs.  William 
Reed  and  J.  C.  Lowrie  and  their  wives,  but  Mr. 
Ijowrie  was  the  only  one  of  the  party  who  reached 

this  place.  Two  years  later.  Rev.  Messrs.  James 
18 


274 


TEYE^S  YEAE, 


Wilson  and  John  Newton  arrived,  and  now  the 
work  was  fairly  begun.  The  latter  has  ever  since 
been  laboring  in  India,  and  is  now  stationed  at  La- 
hore. Who  can  estimate  the  good  he  has  done? 
Persons  speak  of  soldiers  being  brave  when  they 
go  into  battle  without  flinching,  and  I think  they 
must  be  so,  but  surely  no  greater  heroes  could 
there  be  than  these  men  and  women  who  then 
left  their  homes  to  live  among  the  heathen.  They 
had  the  first  and  hardest  of  the  work  to  do,  the 
beginnino;. 

o o 

They  were  in  much  danger  also.  Even  at  a 
later  date  the  country  was  so  unsettled  that  the 
missionaries  were  requested  not  to  begin  to  preach 
at  once  to  the  people  at  Lahore,  lest  it  should  be 
the  cause  of  disturbance,  and  Europeans  were  not 
allowed  to  live  out  of  certain  limits,  because,  if 
they  did,  they  could  not  be  sufficiently  protected  by 
the  military  or  the  police. 

Think  of  the  little  band  so  far  from  home  among 
the  millions  of  idolaters ! It  had  taken  them  six 
months  to  come  here,  and  only  after  another  six 
months  could  their  friends  learn  of  their  arrival. 
They  could  not  hear  what  w^as  going  on  at  home 
until  half  a year  afterward.  Yet  they  do  not  re- 
gret coming,  not  one  of  them.  It  w^as  all  done  for 


LODIANA. 


275 


Jesus,  and  he  has  said.  There  is  no  man  that  hath 
left  house,  or  brethren,  or  sister,  or  father,  or  mother, 
or  wife,  or  children,  or  lands,  for  my  sake  and  the 
gospel’s,  but  he  shall  receive  an  hundred  fold ; now 
in  this  timej  houses  and  brethren,  and  sisters,  and 
mother,  and  children,  and  lands  with  persecutions ; 
and  in  the  world  to  come,  eternal  life.”  Now  we 
can  come  here  in  a few  weeks  and  hear  from  friends 
every  week.  Persons  can  go  all  the  way  around 
the  world  in  less  than  three  months,  so  no  one  need 
dread  the  long  distances  between  them  and  the 
heathen  as  they  did  formerly. 

Lodiana  is  also  the  place  where  the  world’s 
"Nveek  of  prayer”  originated.  The  ministers  who 
met  here  a few  years  ago  asked  the  Christians  of 
the  whole  world  to  pray  together  the  first  week  of 
every  year,  and  they  do  it.  In  many  languages, 
from  millions  of  hearts,  ascend  the  petitions  of 
God’s  people,  and  God  hears  them.  We  should 
hardly  have  expected  that  from  the  little  Christian 
band  in  the  heart  of  this  idolatrous  land  this  re- 
quest should  have  come,  and  yet  it  is  not  strange ; 
they  are  men  of  prayer  and  feel  its  power.  I am 
sure  that  God  only  can  make  these  people  believe 
the  truth.  Mother  quotes  very  often  the  text, 
God  is  more  willing  to  give  the  Holy  Spirit  to 


276 


TRYE’S  YEAR. 


them  that  ask  him  than  earthly  parents  are  to  give 
good  gifts  to  their  children  this  makes  me  think 
more  about  the  asking  than  I am  afraid  I otherwise 
should  do. 

^\^e  visited  the  little  mission  cemetery  of  Lodiana, 
where  have  been  placed  the  mortal  part  of  several 
dear  ones  of  the  mission  circle  who  have  gone 
to  the  upper  Church.  Here  is  the  grave  of 
the  Rev.  Dr.  Levi  Janvier,  whose  life  was  so  noble 
and  useful,  and  whose  death  so  sudden  and  so 
sad.  He  is  the  only  one  of  the  missionaries  of 
our  Board  in  India,  except  the  victims  of  the 
mutiny,  who  has  been  intentionally  killed  by  the 
people.  One  other — the  Rev.  Isidor  Loewenthal, 
of  Peshawar,  in  the  far  JN^orth-west,  a man  eminent 
for  learning — in  the  same  year  came  to  his  death  by 
violence  at  the  hands  of  his  own  watchman,  who 
mistook  him  in  the  night  for  a robber. 

In  Dr.  Lowrie’s  Manual  of  Missions  ’’  is  this 
short  account  of  the  terrible  death  by  which  Dr. 
Janvier  entered  into  his  rest’’:  ^^He  met  his 

death  on  the  24th  of  March,  1864,  at  a mela, 
whither  he  had  gone  to  preach  and  distribute  tracts. 
The  meeting  was  closing,  and  the  brethren,  having 
partaken  of  the  Lord’s  Supper,  were  preparing  to 
separate  on  the  morrow.  In  the  evening.  Dr.  Jan- 


LODI  AN  A. 


277 


vier  was  met  by  a fanatical  Akali  Sikh,  and  felled 
to  the  ground  with  a club.  The  murderer  fled, 
but  was  overtaken  and  secured.  He  was  afterward 
tried  in  a criminal  court,  found  guilty  and  hanged. 
His  victim  languished,  speechless  and  insensible, 
till  morning,  when  his  spirit  took  its  flight.” 


XXXVII. 


LAHORE. 


E have  now  arrived  at  the  old  capital  of  the 
Punjaub.  There  is  very  little  to  interest 
one  on  the  way  from  Lodiana,  yet  we  are 
somethinsT  new  in  this 


al 


ways 


seeing 


strange  land.  The  new  iron  bridge  over  the 
Sutlej,  a few  miles  this  side  of  Lodiana,  deserves  a 
passing  notice.  It  is  more  than  a mile  in  length, 
and  was  five  or  six  years  in  building.  When 
nearly,  completed  according  to  the  original  plan, 
the  river  had  so  changed  its  channel  as  to  make 
the  addition  of  several  new  spans  necessary. 

The  country  itself  is  sand,  sand,  sand,  and  barren 
enough  except  where  it  is  irrigated.  As  you  ap- 
proach Lahore  the  frans,  a kind  of  tree  that  grows 
with  very  little  moisture,  and  old  tombs  and  temples, 
in  different  states  of  preservation,  relieve  the  mo- 
notony of  the  desert  plain.  The  trees  decrease,  while 
the  old  buildings  increase,  its  desolation.  You  would 

at  first  mistake  the  tombs  for  temples.  They  are 
278 


LAHORE. 


279 


so  spacious  often  as  to  be  fitted  up  for  dwellings, 
offices,  etc.  One  of  our  missionaries  lived  in  one 
at  Lahore  for  a time. 

Coming  nearer  the  city,  signs  of  life  appear,  and 
ere  you  reach  the  station  you  observe  not  only  the 
change  wrought  by  cultivation,  but  are  surprised 
at  the  stirring,  business-like  air  about  you.  The 
extensive  manufacture  of  cars  and  railroad  iron  is 
the  principal  cause  of  this  appearance  of  enterprise. 

The  dep6t  would  be  an  ornament  to  any  city  in 
America.  It  is  some  five  hundred  feet  long,  built 
of  brick,  and  can  be  converted  into  a fortress  at 
short  notice.  Father  pointed  out  to  us  the  turrets, 
port-holes,  etc.,  wdiich  w’ould  be  very  useful  in  time 
of  war.  The  mission  property  is  only  a few 
hundred  yards  from  it,  and  the  dwellers  there 
would  be  glad  of  such  defence  in  case  of  another 

mutinv. 

* 

The  station  and  settlement  about  are  called  !Mau- 
lakha,  usually  spelled  Nowlucka  by  the  English, 
which  indicates  its  pronunciation.  The  house  is 
still  standing  which  was  formerly  occupied  by  a 
rich  native  said  to  possess  nau  Idkhs  (nine  hundred 
thousand)  of  rupees,  from  which  the  name  is  de- 
rived. Two  railroads  unite  and  end  at  Lahore — 
viz.,  the  Punjaub  and  Delhi  coming  in  from  the 


280 


TEYE’S  YEAE. 


east,  and  a short  one  running  south  to  Mooltan 
which  connects  with  the  Indus  valley  road. 

South  and  south-west  from  the  station  are  twenty 
acres  of  land  owned  by  the  American  mission ; ten 
of  these  are  under  cultivation.  There  are  three 
comfortable  houses  for  the  missionaries,  a nice  little 
church  and  the  best  built  houses  for  native  Chris- 
tians in  the  mission,  except  occasionally  one  owned 
by  its  occupants.  Like  nearly  every  house  in  La- 
hore, they  are  built  of  bricks  quarried  from  the 
compounds.  The  city  has  in  this  way  risen  from 
the  ruins  of  the  Lahore  of  past  centuries  to  be  still 
a centre  of  power  in  the  Punjaub. 

Lather  and  Chat  are  much  interested  in  the  dig- 
ging and  building  going  on  about  us.  They  say 
that  the  men  first  find  small  broken  pieces  of  brick 
called  rordf  but  digging  deeper,  they  come  to  brick 
very  well  preserved.  Chat  has  just  been  telling  us  a 
story  which  I was  inclined  to  doubt,  but  father  says 
he  saw  it  all  himself.  They  are  repairing  one  of 
the  mission  houses,  and  while  unearthing  bricks  for 
it  the  workmen  found  an  old  well  containing  sev- 
eral skeletons.  How  I wish  I knew  their  history  ! 
It  is  sad  enough,  no  doubt  — a tale  of  Mogul 
cruelty;  perhaps  some  old  Bluebeard  has  made  this 
disposition  of  his  wives. 


LAHORE. 


281 


Half  a mile  west  of  the  station  is  Lahore  proper, 
with  its  moat,  its  massive  walls  and  ponderous 
gates.  The  principal  gates  are  the  Delhi  (or  Dehli, 
as  the  word  should  be  spelled)  and  Lohari,  or 
Blacksmith’s.  The  government  or  municipal  com- 
mittee have  had  gardens  laid  out  more  than  three- 
quarters  of  the  distance  around  the  city.  There  is 
a very  fine  drive  through  these  which  we  did  not 
fail  to  enjoy.  It  is  indeed  refreshing,  after  riding 
through  the  barren  plains  of  this  country,  to  be  set 
down  in  the  pleasant  compound  of  Americans,  and 
to  find  these  gardens  of  beauty  open  to  us. 

We  rode  out  about  three  miles  on  the  Amritsir 
road  to  the  garden  of  Halinise,  said  to  have  been  laid 
out  under  the  direction  of  Akbar  the  Great.  It  is 
very  large,  and  has  double  rows  of  fountains  set  in 
a sort  of  canals  which  cross  at  right  angles  near  the 
middle  of  the  garden.  It  contains  summer-houses 
of  white  marble,  a bathing-house  with  one  apart- 
ment after  another,  the  walls  gayly  ornamented, 
and  two  houses  for  Europeans.  There  is  also  an 
inclined  plane  formed  of  blocks  of  marble  beauti- 
fully carved  with  deep  semi-circular  indentations, 
over  which  the  water  falls,  making  beautiful  ripples 
thereby.  Then  there  are  tropical  fruit  trees,  man- 
goes, oranges,  etc.,  flowers,  and  a profusion  of  roses. 


282 


TRYE’S  YEAR. 


It  has  been  kept  in  good  repair,  though  of  course 
much  of  its  original  beauty  is  lost. 

A mile  and  a half  south-west  of  the  station  is 
Anarkali,  mostly  occupied  by  Europeans.  Here 
also  are  very  fine  gardens.  The  name  signifies  a 
pomegranate  flower,  and  was  given  to  this  place  in 
honor  of  Anarkali,  the  favorite  wife  of  Rangut 
Singh.  A mile  south  of  the  d^pot  is  the  govern- 
ment house,  and  four  or  five  miles  south-east  are 
the  military  cantonments  of  Meanineer.  All  these 
and  much  more  are  included  in  the  district  of  La- 
hore. The  palace  and  tomb  of  Rangut  Singh  are 
within  the  city  walls. 

Father  is  gathering  all  the  information  he  can 
get  about  the  education  of  the  young  Lahorians. 
He  says  that  the  American  mission  has  a fine  boys’ 
school  and  nineteen  • branch  schools  which  instruct 
fifteen  hundred  pupils. 

The  church  mission  medical  college  has  a new 
building  in  progress,  of  semi-Oriental  architecture, 
which  is  to  cost  one  and  a half  lacs  (one  hundred  and 
fifty  thousand)  of  rupees.  There  are  also  the  high 
school  for  Europeans,  the  government  college,  gov- 
ernment boys’  school,  male  and  female  normal 
school  (native),  Christian  girls’  school,  boarding 
and  day  school  for  European  girls,  English  school, 


LAHORE. 


283 


under  native  auspices,  supported  in  part  by  the 
rajah  of  Cashmere,  and  the  Oriental  university  for 
the  purpose  of  studying  Oriental  languages  and  lit- 
erature. 

One  would  think  that  the  people  might  all  be 
learned  in  Lahore,  yet  the  missionaries  tell  us  that 
there  is  a great  deal  of  teaching  necessary  besides 
what  is  done  in  these  schools.  Some  ladies  go  into 
the  zenanas  and  teach  there ; some  have  a class  of 
women  who  come  to  their  house  and  learn  to  read 
and  sew ; others  gather  children  from  heathen 
families  and  teach  them,  or  have  them  taught  by 
native  teachers. 

At  four  of  the  gates  are  chapels,  in  each  of  w'hich 
religious  services  are  held  twice  a week.  We  at- 
tended one  held  at  the.  chapel  outside  the  Delhi 
gate,  and  wish  you  could  have  been  there  with  us. 
We  were  on  hand  very  early,  so  as  to  miss  no  part 
of  the  service.  One  of  the  missionaries  arrived  on 
the  ground  at  the  same  time  with  ourselves,  and 
after  greeting  us  sat  down  outside  of  the  chapel. 
Some  boys  were  talking  when  we  came,  and  stopped 
to  look  at  us.  The  minister  asked  one  a question, 
and  soon  got  into  conversation  with  them.  Then 
a man  who  was  passing  stopped  to  see  what  was 
going  on.  The  minister  was  asking  what  the  great 


284 


TRYE’S  YEAR. 


god  which  stood  in  a temple  near  could  do.  One 
of  the  boys  answered  with  great  warmth  that  he 
could  do  everything. 

Can  he  make  you  well  when  you  are  sick  the 
minister  asked. 

^^Oh  yes/’  the  man  answered,  confidently. 

I know  a man  who  is  very  sick ; will  his  god 
heal  him  if  I ask  him  ?” 

He  will  if  we  take  him  a very,  very  large  offer- 
ing ; if  we  don’t  pay  him  enough,  or  if  he  isn’t  in  a 
good  humor,  he  won’t  listen  to  us : we  have  to  be 
very  careful  what  we  do  to  him.” 

But  I wouldn’t  worship  a god  who  gets  in  a 
bad  humor,  and  who  asks  so  much  for  what  he  does. 
He  cannot  be  very  kind  to  those  who  serve  him,  to 
treat  them  so.” 

Several  others  were  around  the  steps  by  this  time, 
and  one  called  out,  “ He’s  very  holy,  sahib ; he 
does  wonders.” 

“ I can  tell  you  of  a God  who  loves  his  followers, 
who  loves  you  and  wants  you  to  serve  him.  You 
can  ask  him  for  what  you  wish,  and  he  will  give  it 
to -you  if  it  is  best  for  you  to  have  it.  He  treats 
his  children  just  as  you  would  treat  yours.  If 
your  son  asks  you  for  something  good,  you  give  it 
him  if  you  can,  but  suppose  he  wants  something 


LAHORE. 


285 


that  would  do  him  liarm?  You  keep  it  from  him 
because  you  love  him  too  well  to  have  him  injured. 
It  is  just  so  when  we  ask  anything  of  God.  He 
knows  what  is  best  for  us,  and  will  give  it  if  we 
ask  for  it,  but  he  withholds  what  would  injure 
us.’’ 

The  speaker  then  went  on  to  tell  of  the  great 
gift  of  a Saviour,  and  drew  more  to  hear  him.  By 
this  time  the  chapel  was  lighted,  and  he  asked  them 
inside  to  listen  further  to  his  teaching.  We  waited 
to  see  them  go  in,  and  were  about  to  enter  ourselves 
when  we  noticed  a woman  who  had  stood  at  a little 
distance,  yet  within  hearing  of  the  minister’s  voice, 
standing  there  still  and  weeping.  Ella,  who  could 
talk  to  her  in  her  own  tongue  more  readily  than 
any  of  the  others,  went  to  her  in  her  winning  way 
and  asked  what  was  the  matter. 

I come  here  every  time  the  sahib  comes,”  she 
said,  ‘‘and  I believe  in  his  God.  The  dear  Jesus 
who  died  on  the  tree  loves  me — I know  he 
does — but  all  of  our  large  family  pray  to  an  idol ; 
that  is  why  I weep.” 

“But  God  hears  you  when  you  pray,”  mother 
said  ; “ you  can  pray  for  them,  and  you  can  tell  them 
of  the  dear  Jesus  who  gave  his  life  for  them.” 

“Ah,  yes!  I do  pray  every  day  and  every  night 


286 


TRYE^S  YEAR. 


that  they  may  love  the  true  God,  but  when  I say 
anything  about  him,  they  treat  me  badly  and  say 
that  I am  no  better  than  a foreigner.  I don’t  care 
for  this  if  they  would  only  be  saved.” 

IMother  talked  to  her  several  minutes  in  the  way 
she  has  of  comforting  everybody  who  needs  com- 
fort. I was  surprised  to  hear  mother  talk  so  flu- 
ently in  Hindostanee.  The  woman  looked  up  grate-, 
fully  at  her,  and  was  evidently  much  better  for  the 
help  and  sympathy.  AYe  asked  her  to  go  into  the 
chapel,  but  she  said  she  must  go  home.  Mother 
would  not  let  her  go  until  she  had  told  her  where 
she  lived,  so  that  one  of  the  ladies  of  the  station 
could  see  her  and  talk  with  her. 

The  chapel  was  nearly  filled  by  this  time,  and 
the  minister  wns  listened  to  attentively.  Men  came 
out  and  others  went  in,  but  many  remained  until 
the  close  of  the  meeting.  There  are  tv-o  other 
preaching  places  besides  these  chapels,  where  service 
is  held  once  a week.  On  Sabbath  the  ministers 
each  preach  twice,  once  in  English  and  once  in  Hin- 
dostanee. 

They  tell  us  that  it  is  warmer  here  in  summer 
than  at  Dehra,  and  cooler  in  winter.  The  mission 
has  a sanitarium  at  Dharmsala  in  the  hills  above 
here.  This  is  a necessity,  for  the  missionaries 


LAHORE. 


287 


could  not  endure  the  climate  year  after  year  with- 
out the  change. 

We  young  folks  wanted  to  go  to  Dharmsald 
very  much,  but  father  said  we  should  have  to  leave 
that  out  of  our  tour  for  want  of  time.  We  have  left 
a great  many  places  out — or,  it  would  be  better  to 
say  that  we  have  seen  only  a very  few  spots  of  this 

immense  country.  But  I am  sure  that  I have 

% 

learned  very  much  in  this  year.  I hope  my  letters 
have  shown  you  that  I have  added  to  my  very 
little  stock  of  knowledge  by  coming  to  this  far-off 
land. 

I have  tried  to  give  you  a hint  of  what  I have 
received,  yet  there  are  so  many  new  thoughts,  new 
ways  of  thinking,  new  pictures,  that  I cannot  find 
words  for  them.  This  great  heathen  nation  op- 
presses me;  the  millions  on  millions  who  know 
not  my  precious  Saviour,  and  who  die  without 
hearing  of  him,  fill  me  with  sadness.  If  the  Chris- 
tians of  America  could  see  this  densely-peopled 
land  even  in  such  a glimpse  as  I have  had  of  it, 
it  seems  to  me  that  they  would  come  in  a body  like 
the  Crusaders,  who  left  their  homes  for  a less 
worthy  object,  and  teach  this  people  the  way  of 
life.  I want  to  return  here  to  do  it  when  my 

school-davs  are  over.  As  I think  of  Jesus  on  the 

•/ 


288 


TRYE’S  YEAR. 


cross,  he  seems  to  say  to  me  the  words  which  led 
Count  Zinderdorf  to  him : This  I did  for  thee ; 

what  doest  thou  for  me  T’ 

It  is  wonderful  how  much  good  the  few  mission- 
aries have  done  here ; mother  would  say  that  it  is 
not  strange,  for  God  is  on  their  side.  It  is  the 
bright  side  of  the  picture,  which  is  certainly  bright 
enough  to  encourage  any  one  to  work  here. 


X X X V 1 1 r . 


ITINERATING. 

are  enjoying  our  stay  at  Lahore  very 
much,  especially  our  intercourse  with  the 
missionaries.  Since  my  last  letter  was- 
sent  we  have  been  out  on  an  itineration 
with  one  of  the  good  padres  and  his  wife.  They 
kindly  allowed  our  whole  family  to  form  part  of 
the  company,  and  we  all  had  a good  time.  Chat 
decided  that  if  he  ever  became  a missionary,  he 
would  like  the  itinerating  part  best.  I should  like 
it  for  a change,  but  not  for  steady  employment,  I 
am  sure. 

After  making  inquiries  about  a station  called 
Chunga  Munga,  about  forty  miles  distant  on  the 
Mooltan  Railroad,  the  minister  decided  to  go  there, 
though  his  information  about  the  place  had  been 
rather  limited. 

We  learned  that  there  were  a city  and  villages 
not  very  remote  from  the  station,  and  a canal  bun- 
galow somewhere  in  its  vicinity  of  which  we  could 


19 


289 


290 


TRYE'S  YEAR. 


probably  get  possession.  On  the  strength  of  this, 
'sve  took  the  evening  train  a week  ago  last  Friday 
for  Chunga  Miinga,  having  with  us  bedding,  table 
furniture  and  stores  to  last  a week. 

Arriving  about  ten  o’clock,  we  learned  that  there 
were  two  bungalows  a mile  and  a half  distant,  one 
belonging  to  the  canal,  the  other  to  the  Forest  De- 
partment ; the  foraier  was  unoccupied,  and  we  were 
quite  free  to  take  up  our  abode  there.  You  must 
know,  in  the  first  place,  that  the  government  has 
taken  possession  of  immense  tracts  of  forest,  and  be- 
sides, as  in  the  Punjaub,  has  planted  many  hundred 
square  miles  of  laud  in  trees.  These  tracts  are 
divided  into  sections,  and  give  rise  to  a class  of 
very  desirable  civil  offices.  In  this  almost  rainless 
district  the  land  must  be  irrigated.  This  is  accom- 
plished by  a perfect  network  of  canals,  which  are 
fed  from  one  of  the  Punjaub  (five  rivers). 

The  bungalows  I mentioned  are  for  the  accom- 
modation of  superintendents  and  sub-officers  in 
their  regular  rounds  of  inspection.  Our  first  plan, 
on  arriving  at  Chunga  Mungil,  was  to  spread  out 
our  beds  at  the  station  and  go  in  search  of  the  bun- 
galow in  the  morning,  but  on  afterthought  we  con- 
cluded to  send  coolies  and  servants  ahead  with  lug- 
gage while  we  followed  leisurely  behind. 


ITINERATING, 


291 


The  fresh  smell  from  the  forest  was  most  delight- 
ful after  snuffing  the  dust  of  Lahore,  and  the  bright 
moonlight  revealed  to  us  a view  equally  pleasing 
to  the  eye.  Reaching  the  compound,  large  and 
well  stocked  with  trees,  we  found  a comfortable 
house  of  seven  rooms,  large  and  small,  all  on  the 
ground  floor,  furnished  with  tables,  chairs,  charpais 
and  matting  for  the  floors. 

After  supper,  which  the  consaman  (cook)  prepared 
for  us,  and  spreading  out  our  beds,  we  made  the 
most  of  the  remnant  of  night  left,  and  awoke  deem- 
ing ourselves  almost  in  a little  paradise.  As  a 
specimen  of  Anglo-Indian  hospitality,  I should  tell 
you  that  there  were  two  gentlemen  of  the  Forest  De- 
partment at  the  station  when  we  arrived,  one  just 
leaving  on  the  up-train,  who  regretted  exceedingly 
that  they  could  not  have  known  of  our  coming,  so 
as  to  have  had  dinner  awaiting  us,  etc.  The  one 
who  remained  sent  his  servant  to  show  us  the  way, 
had  his  horse  saddled  for  the  missionary,  called 
twice,  and  in  other  ways  manifested  his  good  feeling. 

AYe  found  that  the  city  Chunia  was  seven  miles 
distant ; our  reverend  friend  intended  riding  over 
to  it  on  a tour  of  inspection  with  reference  to  a 
longer  itineration,  but  we  learned  that  there  was  a 
dak  bungalow  or  something  of  the  kind  there  for 


292 


TRYE^S  YEAR. 


the  accommodation  of  Europeans,  and,  as  he  had 
brought  quite  as  much  work  in  the  way  of  writing 
and  accounts  as  he  was  equal  to  in  his  spare  mo- 
ments, he  decided  to  confine  his  operations  to  points 
nearer  at  hand.  He  thinks  it  much  better  to 
preach  regularly  for  a week  or  two  in  one  place, 
taking  up  Bible  truths  in  an  orderly  manner,  than 
to  go  about  from  place  to  place,  as  is  often  done. 

There  is  a village  of  about  three  hundred  inhab- 
itants some  two  miles  from  the  buno;alow.  Thither 
we  went  on  Saturday,  the  chokidar  (watchman)  of 
the  compound  accompanying  us  to  show  us  the 
way.  Arriving  at  the  village,  the  chokidar  in- 
formed the  people  that  the  minister  was  a padre 
sahib,  that  the  padres  were  holy  men  among  the 
Christians  whom  the  people  worshiped.  The  mis- 
sionary at  once  corrected  this  impression  by  telling 
them  that  they  were  only  rah  ddklanewalds  (literally, 
showers  of  the  way  ; guides). 

The  simple-minded  people  listened  with  great 
attention  to  him.  On  the  Sabbath  he  was  not  well 
and  did  not  go  out,  but  on  every  succeeding  day  while 
we  remained  went  and  preached  to  them.  The  in- 
terest seemed  to  increase  rather  than  diminish  to 
the  last. 

The  walk  from  our  bungalow  was  a pleasant  one, 


ITINERA  TING. 


293 


for  some  distance  following  a road  in  the  jungle, 
then  along  the  bank  of  a canal,  finally  over  broad, 
open  fields  of  grain  to  the  village.  Entering,  we 
came  at  once  upon  a sort  of  open  place  where  the 
people  congregated.  This  was  surrounded  by 
houses  and  shops,  all  of  mud.  I saw  nothing  sold 
but  flour  of  different  kinds  and  red  peppers,  that  I 
remember,  though  from  the  numbers  of  buffaloes 
and  cows  which  were  continually  traversing  this 
little  dirty  square,  raising  a stifling  dust,  I conclude 
that  milk  forms  a large  part  of  the  diet  of  the  natives. 

On  seeing  us  come,  the  people  would  bring  out 
a charpai  for  us  to  sit  upon,  and,  if  it  were  not 
already  gathered,  the  padre  would  open  his  Hin- 
doostanee  hymn  book  and  ^^sing  up  his  crowd, as 
Chat  termed  it.  Nearly  the  whole  village  came 
out,  many  women  standing  back  on  the  outside  of  the 
crowd.  On  going  to  the  village  the  second  or  third 
time,  the  minister  said  to  father,  I shouldn’t  wonder 
if  by  to-day  there  would  be  some  organized  opposi- 
tion ; perhaps  we  shall  find  a priest  with  his  book 
ready  for  a discussion.” 

Sure  enough,  on  entering,  we  found  on  a sort  of 
elevated  platform  by  a shop  an  old  Sikh  fakir  with  a 
a portion  of  the  Grunt  (his  holy  book)  open  before 
him,  a companion  on  each  side  of  him,  a man  on  one 


294 


TRYE’S  YEAR. 


side  and  a boy  fakir  on  the  other.  He  at  once  ad- 
dressed the  padre,  told  him  to  listen,  and  commenced 
reading  what  to  our  family  was  utterly  incomprehen- 
sible, being  pure  Punjaubi,  which  language  he  also 
spoke ; but  the  minister  got  the  drift  of  it,  and 
adroitly  taking  up  some  part  of  what  he  had  read, 
succeeded  in  quieting  the  old  man  in  a respectful 
manner,  and,  excepting  one  or  two  slight  interrup- 
tions, had  no  further  trouble  from  him.  The  fakir 
did  not  come  again. 

A young  Mohammedan  who  had  got  a ‘Mittle 
learning^’  somewhere,  and  was  anxious  to  display 
his  knowledge  of  Arabic,  tried  very  hard  to  start  a 
discussion.  Taking  up  a remark  that  had  been 
made  to  the  effect  that  while  there  had  been  many 
prophets  and  holy  men,  guides  to  show  us  the  way 
to  heaven,  there  had  been  but  one  Saviour,  One 
through  whose  mediation  the  way  was  opened,  he 
said  that  Mohammed  was  a saviour.  The  mis- 
sionary asked  him  to  bring  the  Koran  the  next  day 
and  show  him  the  place  where  Mohammed  claimed 
to  be  such.  (It  had  already  been  stated  that  !Mo- 
hammed  had  made  no  such  claim.)  Of  course  he 
was  unable  to  do  this.  He  was  not  altogether 
silenced,  but  on  the  whole  gave  little  trouble  after 
this. 


ITINERATING. 


295 


One  evening,  after  the  preaching,  an  old  man 
came  to  the  minister,  saying,  Oh,  sahib,  I am  too 
old  to  learn,  but  won’t*  you  send  us  a teacher,  that 
these  children  may  learn  ?’^  He  told  him  that  in 
Lahore  they  had  hundreds  of  boys  gathered  in 
schools,  but  how  impossible  it  was  to  furnish  men 
for  little  villages  where  there  are  so  few  to  learn. 

Returning  to  the  bungalow  at  dusk,  or  after 
dark,  many  fires  were  kindled  along  the  edge  of  the 
compound,  around  which  were  groups  of  natives 
sitting,  chatting  and  smoking  the  kukka.  The 
minister  would  go  and  have  a talk,  usually  a quiet 
one,  with  one  or  more  of  these  groups,  and  father 
generally  accompanied  him,  while  the  remainder  of 
us  went  to  the  house — not  into  it,  for  we  enjoyed 
the  veranda  more.  It  was  a singular  sight  to  see 
the  fires  about  the  compound,  and  the  dark  figures 
now  and  then  moving  about  in  the  lurid  light.  It 
was  a new,  wild  life  altogether,  such  as  we  could 
hardly  have  on  our  hemisphere. 

Those  evenings  were  delightful  ones;  I shall 
always  remember  them.  The  missionary  lady  told 
us  so  many  interesting  incidents  that  had  come 
under  her  observation,  and  we  were  never  weary  of 
listening  to  them.  I asked  her  one  evening  about 
a native  lady  I saw  in  Lahore,  and  she  gave  me  her 


296 


TBYE^S  YEAR. 


history.  This  lady  was  a Bengali  bibi  (lady).  Her 
parents,  who  liv’ed  in  Calcutta,  were  wealthy  Hin- 
doos, and  she  had  been  taught  to  read  in  her  child- 
hood. She  married  a man  of  her  own  caste  and 
grew  up  a bigoted  Hindoo.  Some  time  after  her  mar- 
riage she  removed  with  her  husband  to  Allahabad. 
Here  a kind  Baptist  lady  visited  her  and  gave  her 
instruction,  but  according  to  her  own  account  she 
was  very  rude  to  the  lady  and  fully  set  against  the 
truths  of  our  blessed  Book.  Meanwhile,  her  hus- 
band had  procured  a Bible,  and  was  studying  it, 
and  she  finally  promised  the  lady  to  read  it. 

Last  year  the  family  came  to  Lahore,  the  man, 
his  wife  and  two  sons  aged  about  thirteen  and  ten. 
The  bibi  brought  her  Bible  and  read  it,  according 
to  her  promise.  She  became  more  and  more  in- 
terested in  it,  till  at  last  she  felt  that  she  must  con- 
fess Christ  as  her  Saviour.  She  knew  no  Christian 
here,  and  it  is  not  strange  that,  in  this  large  city, 
no  Christian  knew  anything  of  her. 

As  her  husband  was  out  of  employment  for  a 
time,  she  persuaded  him  to  take  her  down  to  Agra, 
where  she  had  met  with  some  missionaries.  She 
sought  out  these  friends,  who  received  her  kindly 
and  gave  her  instruction.  Soon  after  this  she 
announced  to  her  husband  her  intention  of  being 


ITINERATING. 


297 


baptized.  He,  meantime,  had  lost  his  interest  in 
Christianity,  was  very  angry  at  hearing  this  and 
treated  her  very  cruelly.  She,  however,  was  firm, 
but  upon  her  receiving  baptism  he  left  her  and 
returned  to  Lahore. 

She  occupied  rooms  in  the  house  of  her  mission- 
ary friends  for  a few  months,  when  her  husband 
wrote  her  that  he  would  receive  her  again,  and 
she  rejoined  him.  Her  jew^els,  which  are  numerous 
and  costly,  she  committed  to  the  care  of  an  English 
gentleman  coming  to  Lahore,  as  she  did  not  con- 
sider it  safe  to  carry  them  herself.  This  gentleman 
informed  our  missionaries  of  her  arrival,  and  they 
visit  her  frequently.  The  babu  has  lost  caste  by 
receiving  his  wife  after  her  baptism,  and  is  not 
allowed  to  drink  from  the  same  vessel  with  his 
Hindoo  associates.  He  is  called  the  Christian 
babu,  and  I hope  he  will  become  a real  Christian. 

Another  noble  native  Christian  formed  the  sub- 
ject of  our  conversation  one  evening.  If  you 
could  have  heard  our  friend^s  account  of  his 
earnestness  and  his  trials,  you  would  have  been  as 
much  interested  in  him  as  we  were.  The  man’s 
name  is  Maiya  Dass;  he  was  a Hindoo,  but  educated 
in  the  government  school  at  Amritsir.  A few 
yeai^  ago  he  heard  one  of  our  missionaries  preach 


298 


TEYE’S  YEAE. 


in  the  bazaar,  and  was  so  impressed  that  he  ob- 
tained religious  books  and  read  them  with  great 
care.  He  became  convinced  of  the  truths  of  the 
Bible  and  thought  he  would  be  a secret  follower  of 
Jesus. 

A native  Christian  minister  came  to  preach  at 
his  station,  and  after  frequent  conversations  with 
him  persuaded  him  of  his  error.  Maiya  saw  that 
it  was  his  duty  to  confess  Christ  before  men,  but 
how  could  he  do  it  ? His  mother,  one  of  the  most 
bigoted  of  Hindoos,  according  to  native  custom, 
had  the  management  of  household  affairs,  and  in- 
sisted upon  presenting  the  food  that  she  had  pre- 
pared for  the  family,  first  to  idols.  Of  her  he  had 
little  hope,  but  his  wife,  whom  he  had  taught  to 
read  and  write,  he  fondly  trusted  would,  if  he 
waited  for  her,  espouse  Christianity,  and  be  bap- 
tized with  him. 

But  the  decision  was  made,  and  he  wrote  to  Bev. 
C.  B.  Xewton  to  come  from  Lahore  and  baptize 
him.  We  were  shown  the  letter  he  sent,  and  it  is 
so  full  of  trust  in  his  Saviour  that  I will  copy  it 
for  you. 

My  Dear  and  Eeveeexd  Sir  : Blessed  be 
the  name  of  the  Lord  who  has  so  mercifully  given 
me  strength  and  courage  to  come  out  boldly  and 


JTINEMATMG. 


299 


confess  his  name  openly  at  last ! I am  so  happy  to 
inform  you  that  I hope  to  be  baptized  on  Sunday, 
the  14th  inst.,  and  I have  made  up  my  mind.  It  is 
the  Lord  that  has  done  all  this  for  me,  even  for  me. 
I have  suffered  much  in  struggling  with  the  worldly 
concerns  which  can  be  more  easily  imagined  than 
described,  but  it  is  all  over  now;  I feel  calm  and 
happy  as  I am ; although  a storm  does  come  now 
and  then,  it  is  soon  driven  away  by  Him  who  is  my 
Strength,  my  Rock,  my  All. 

“ As  I would  like  it  very  much  that  you  may  bap- 
tize me  in  the  name  of  the  Lord,  therefore  I shall 
be  so  happy  if  you  could  come  without  putting 
yourself  to  a great  inconvenience,  but  I am  afraid 
the  heat  may  be  of  some  hindrance  in  your  way. 
Mr.  Isa  Charan  says  he  will  baptize  me  on  Sunday 
if  you  cannot  come.  I would  have  received  the 
holy  baptism  immediately,  but  have  put  it  off  till 
the  approaching  Sunday,  that,  if  possible,  you  may 
come,  which  will,  I can  assure  you,  give  me  great 
pleasure. 

Hoping  you  may  be  able  to  come  without  put- 
ting yourself  to  much  trouble,  I remain,  my  dear 
sir, 

Your  unworthy  friend  in  Jesus, 

Maiya  Dass.” 


300 


TRYE^S  YEAR. 


The  minister  readily  consented  to  baptize  him, 
but  I will  give  you  the  account  in  the  lady’s  own 
words : All  the  city  was  moyed.  Maiya  Dass 

was  of  high  caste,  had  inherited  considerable  prop- 
erty from  his  father,  besides  having  a lucrative  sit- 
uation, was  well  educated,  and  withal  had  so  much 
nobility  of  character  that  he  was  universally  es- 
teemed. Such  a person  must  not  be  allowed  to 
throw  himself  away  till  every  means  should  be 
exhausted  to  prevent.  On  the  day  before  the  bap- 
tism, relatives  came  from  Amritsir  to  dissuade  him 
from  his  purpose,  and  on  Saturday  morning  his 
friends  thronged  the  house,  beseeching  him  not  to 
leave  the  faith  of  his  fathers.  Finally  wearied  with 
this,  and  desiring  quiet  for  thought  and  prayer,  he 
took  occasion,  during  an  interval  in  these  visits,  to 
drive  ofP  to  the  cantonments. 

In  the  afternoon  a party  of  relatives,  headed  by 
the  mother,  came  to  the  serai  where  Mr.  Kewton 
was  staying,  and  falling  on  their  faces  before  him, 
beating  their  foreheads  against  the  ground,  besought 
him  to  give  them  back  the  heart  of  their  friend, 
that  had  been  stolen  from  them  and  their  religion. 
It  was  vain  for  Mr.  Newton  to  assure  them  that  he 
possessed  no  power  to  do  this.  They  left  him,  and 
with  a large  crowd  gathered  about  the  house  of  Mai- 


ITINERATING. 


301 


ya  Dass,  to  await  his  return.  Having  found  entreaty 
useless,  they  determined  on  another  course.  Seiz- 
ing the  horse,  they  first  dragged  him  and  his  friends 
from  the  wagon;  they  again  thrust  him  in,  and 
one  of  their  number  took  the  reins  and  drove 
him  to  his  home  in  the  city.  His  friends  attempted 
to  extricate  him,  but  were  so  outnumbered  that  it 
was  impossible. 

After  some  delay,  a squad  of  policemen  went 
to  the  house  and  liberated  the  prisoner.  It  w'as 
not  considered  prudent  to  have  the  baptism  in  the 
mission  church  in  the  city,  so,  early  on  Sabbath 
morning,  a little  company  went  over  to  the  can- 
tonments, and  the  ordinance  was  administered  in 
the  Library  building. 

According  to  a previous  promise,  Maiya  Dass 
returned  to  his  home  immediately  after  his  baptism, 
but  the  experience  of  two  or  three  days  showed  him 
that  it  .would  be  quite  impossible  to  live  with  his 
family,  so  he  came  back  to  the  rooms  he  had  pre- 
viously occupied.  He  occasionally  hears  from  them 
of  their  continued  desire  for  his  return  to  Hindoo- 
ism.  Meantime  he  is  fervently  praying  for  their 
conversion  to  Christianity,  and  is  striving  to  do  all 
he  can  by  conversation,  giving  testaments,  tracts, 
etc.,  for  his  heathen  friends  who  still  visit  him.’’ 


XXXIX. 


BENARES. 

«NE  more  letter,  and  from  Benares,  but  this 
is  J30sitively  my  last  from  India.  We 
could  not  leave  the  country  without  a 
e)  visit  to  the  sacred  city  of  the  Hindoos,  and 
are  detained  here  a day  longer  than  we  had  antici- 
pated, so  I have  an  opportunity  of  taking  my 
pen  in  hand,’^  etc.  We  are  near  the  holy  Ganges 
again,  and  in  the  most  holiest  of  all  holy  places. 
If  even  a beef-eater  happen  to  die  wdthin  ten  miles 
of  this  sanctum  sanctorum,  he  will  go  direct  to 
heaven,  according  to  Hindoo  theology.  It  is  no 
wonder,  then,  that  the  believers  in  such  a doctrine 
flock  to  this  place  and  desire  to  end  their  days 
here. 

An  Indian  legend  says  that  Benares  was  for- 
merly built  of  gold,  but  on  account  of  the  wicked- 
^ ness  of  the  people  it  became  mud.  Still,  this  mud 
is  very  sacred ; they  call  the  city  the  lotus  of  the 
world,’^  and  according  to  one  story  declare  it  to  be 

founded  on  the  point  of  Siva’s  trident.  Now,  as 
302 


BENARES. 


3GJ 

you  may  imagine,  I am  not  going  to  give  a regular 
description  of  this  wonderful  place,  but  I must 
tell  you  of  some  sights  we  saw ; my  letters  would 
be  very  incomplete  without  it. 

In  the  first  place,  Benares  is  on  the  north  side 

of  the  Ganges,  and  on  the  outside  of  the  curve 

which  the  river  makes  just  here.  It  stretches  for 

about  three  miles  along  the  river,  and  about  a 

mile  back  from  it  on  ground  higher  than  that 

across  the  river.  The  English  town  known  as 

Secrole  stands  entirely  by  itself,  and  is  laid  out 

with  broad  streets,  but  it  is  of  the  real  Benares 

/ 

that  I want  to  write. 

We  started  out  to  explore  it  as  soon  as  possible 
after  our  arrival,  for  we  wanted  to  see  all  that  was 
to  be  seen  of  course.  Father  got  ponies  for  us  to 
ride,  as  that  mode  of  traveling  seemed  to  be  the 
safest.  I donT  mean  that  we  are  in  danger  of 
our  lives  from  enemies,  but  the  streets  are  so  very 
narrow  and  crooked  in  some  places  that  we  really 
could  hardly  tell  how  we  were  going  to  come  out. 
We  didn’t  canter  along  very  gayly,  I assure  you, 
for  we  met  constantly  donkeys  and  camels  and 
men  and  women  and  sacred  bulls,  besides  an  oc- 
casional elephant  whose  huge  body  reached  from 
wall  to  wall.  Then,  as  we  went  on,  we  met  hordes 


304 


TRYE>S  YEAR. 


of  religious  beggars,  and  what  were  more  repul- 
sive than  all  the  animals,  the  fakirs. 

I thought  I had  seen  them  in  their  worst  form, 
but  Benares  bears  the  palm.  A traveler  has  truly 
said,  “ The  mendicants  from  the  numerous  Hindoo 
sects,  with  every  conceivable  deformity  which  chalk, 
cow-dung,  disease,  matted  locks,  distorted  limbs 
and  disgusting  and  hideous  attitudes  of  penance 
can  show,  literally  line  the  principal  streets  on  both 
sides.’’  ^Ve  saw  some  with  their  hands  clenched 
till  their  finger-nails  had  pierced  entirely  through 
the  hand ; others  had  stood  upon  one  leg  till  the 
other  was  of  little  use ; others  had  one  arm  shriveled 
and  paralyzed  from  holding  it  for  years  in  the  same 
position.  Oh,  it  makes  me  sick  at  heart  to  see  these 
poor  deluded  beings  living  this  wretched  life  in 
the  vain  belief  that  they  will  earn  eternal  happi- 
ness ! 

AVe  rode  on  until  we  came  to  the  famous  Door- 
gha  Khond,  a temple  dedicated  to  the  goddess 
Doorgha,  but  really  devoted  to  monkeys.  Just 
imagine  thousands — ^\^es,  thousands  ! — of  these  lit- 
tle fellows  running  about  the  temple,  on  the  house- 
tops, in  the  street,  everywhere  around.  Being  holy, 
they  are  at  liberty  to  do  what  they  please,  and  are 
fully  aware  of  the  fact,  for  they  are  as  saucy  as  they 


BENARES. 


305 


can  be.  As  we  were  standing  at  the  door  of  the 
temple,  one  hanging  over  it  put  down  his  paw  and 
caught  Chat’s  cap.  He  had  hardly  time  to  look  up 
before  the  fellow  had  it  up  on  the  roof.  It  was  not 
a very  pleasant  position  to  be  in,  Chat  thought,  but 
he  enjoyed  the  fun,  and  finally  the  monkey  dropped 
the  cap  at  his  feet. 

But  more  sacred  than  the  monkeys  are  the  bulls, 
which  are  a greater  nuisance.  No  one  is  allowed  to 
disturb  them,  though  they  may  eat  everything  eat- 
able from  a stand  or  take  it  into  their  heads  to  dash 
into  a china  store.  They  are  fat,  lazy  animals,  con- 
tinually in  your  way.  Father  told  us  how  the 
English  managed  with  them  a few  years  ago ; I 
think  they  showed  as  much  ingenuity  as  a Yankee 
could  in  similar  circumstances. 

The  bulls  had  multiplied  to  such  an  extent  that 
the  English  decided  to  rid  the  place  of  them  if 
possible.  They  could  not  have  them  killed  without 
raising  great  opposition,  and  probably  another  re- 
bellion. ^^To  kill  the  Brahmin  bulls  would  be  a 
thousand  times  worse  than  to  behead  so  many 
princes.”  At  last  they  hit  upon  the  right  plan ; 
they  turned  them  out  to  graze  in  the  jungle,  where 
tlie  tigers  made  short  work  with  them. 

We  passed  a temple  at  almost  every  turn;  there 
20 


306 


TRYE’S  YEAR. 


are  hundreds  of  them,  but  they  are  generally 
neither  large  nor  imposing.  It  is  said  that  the 
idols  of  Benares  number  more  than  half  a million. 
From  what  I have  told  you,  you  will  be  apt  to 
think  that  Benares  is  a dull,  sluggish  old  town, 
given  to  idolatry,  with  no  thought  of  business. 
Strange  to  say,  that  idea  would  be  a very  wrong 
one.  It  is  as  decidedly  a business  city  as  it  is  a 
religious  one,  and  you  can  see  the  stir  and  bustle 
of  life  and  activity  by  going  into  the  streets. 

Here  is  the  factory  of  the  famous  brocade  of 
Benares,  where  are  made  magnificent  gold  brocades 
worth  a hundred  dollars,  sometimes  hundreds  of 
dollars,  a yard.  Here  are  manufactories  of  silk  and 
cotton  and  fine  wool  and  gold  and  silver  lace. 
Here  is  an  extensive  trade  in  the  fine  steel  of  Eng- 
lish make,  and  many  other  articles  of  commerce. 

We  decided  unanimously  that  riding  through 
the  streets,  where  our  ponies  were  taxed  to  the  ut- 
most to  know  how  to  get  through,  was  not  the  best 
means  of  seeing  the  city,  so  we  took  a boat  and 
sailed  around  the  semi-circle.  Then  we  could  see 
the  grandeur  of  the  holy  city ; it  was  before  us  and 
around  us.  Its  most  massive  structures  have 
their  foundations  laid  in  the  river  itself,  and  rise  up 
a hundred  feet  by  terraces  or  ghauts,  broad  stone 


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BENARES. 


307 


stairways,  so  that  the  palaces  and  mosques  and  tem- 
ples overhang  the  river/^ 

I shall  long  remember  our  sail  down  the  river ; 
perhaps  the  rest  and  quiet  were  better  appreciated 

from  succeeding  our  perilous  ride  through  the 

0 

streets.  It  was  so  delightful  to  glide  along,  taking 
in  the  view  before  us  and  having  the  places  of  in- 
terest pointed  out  and  explained.  AYe  passed 
numerous  ghauts  where  men  and  women  in  great 
numbers  came  down  the  stone  steps  to  the  river 
to  wash  away  their  sins.  We  saw  many  bowing 
and  repeating  their  prayers  to  the  river  itself. 
They  seemed  to  be  entirely  unconscious  of  what 
w^as  going  on  around  them.  Frequently  we  came 
to  a landing-place  where  the  Hindoo  dead  were 
burned.  We  saw  pile  after  pile  made  ready  for  the 
torch,  and  some  bodies  that  were  already  undergoing 
the  cremation,  filling  the  air  with  a dense  smoke 
and  perfume  of  which  it  makes  me  sick  to  think. 

The  principal  mosque  of  the  city  is  the  Great 
Mosque  of  Aurungzebe,  which  rises  up  from  the 
water’s  edge,  massive  and  tall  and  grand.  Chat 
said  that  they  ought  to  have  thrown  Aurungzebe 
from  one  of  the  minarets  into  the  river,  but  I en- 
joyed the  building  just  as  much  as  if  the  builder 
had  been  a better  man. 


308 


TEYE’S  YEAR. 


When  we  left  the  boat  to  go  up  into  the  city,  it 
was  indeed  up,’^  for  a hundred  steps  were  before  us. 
On  our  return  to  Secrole  we  passed  the  residence 
of  the  Rajah  Sumbhoo  Nargen  Singh,  who,  father 
told  us,  has  just  succeeded  to  that  title  on  account 
of  his  father’s  death.  His  father.  Sir  Deo  Nargen 
Singh,  though  a Hindoo,  was  very  liberal  in  his 
views,  and  did  much  for  the  good  of  others.  He 
remained  faithful  to  the  British  durino^  the  mu- 
tiny  in  1857.  For  this  and  other  services  to  the 
government,  he  was  made  a knight  commander 
of  the  star  of  India.  The  queen  so  highly  appre- 
ciated his  services  as  to  send  him  a very  valuable 
piece  of  silver  plate  as  a gift  from  her  royal  self. 

But  we  have  seen  so  much  in  Benares  that  I 
hardly  know  what  to  mention  particularly.  Per- 
haps nothing  has  occupied  more  of  our  time  and  at- 
tention than  the  sacred  wells,  and  I think  you  will 
be  interested  in  them. 

The  first  well  we  visited  was  the  Gydn  Bapi,  or 
Gyan  Kup,  well  of  knowledge,”  in  which  the  na- 
tives believe  the  god  Siva  resides.  This  well  is  be- 
tween the  mosque  and  temple  of  Bish^war,  and  is 
not  the  pleasantest  place  in  the  world  to  visit  for 
mortals  who  are  provided  with  olfactories. 

They  have  a tradition  that  once  upon  a time  ” 


SACRED  WELLS, 


309 


Benares  was  without  rain  for  twelve  years,  and  of 
coarse  the  people  suffered  greatly  in  consequence. 
They  were  relieved  at  length  by  a .Rishi,  ‘^one  of 
the  mythical  beings,  not  exactly  divine,  and  cer- 
tainly not  mortal,  who,  to  the  number  of  many  thou- 
sands, are  reverenced  by  the  Hindoos/^  He  grasped 
the  trident  of  Siva,  dug  up  the  earth  at  this  spot, 
and  ever  since  there  has  been  a good  supply  of  water 
in  the  well. 

When  Siva  was  informed  of  this  circumstance,  he 
promised  to  take  up  his  abode  in  the  well  and  re- 
side there  for  ever.  It  is  said  that  when  the  old 
temple  of  Bisheswar  was  destroyed,  a priest  took 
the  idol  of  the  temple  and  cast  it  down  there  for 
safety,  so  I suppose  the  well  must  be  doubly  sacred. 
The  natives  were  thronging  the  place  when  we  ar- 
rived, so  for  a time  we  could  only  stand  at  a dis- 
tance and  watch  the  deluded  devotees. 

They  were  throwing  in  the  well  flowers,  rice  and 
a variety  of  articles  in  sacrifice  to  the  deity  below. 
The  mixture  thus  formed  is  in  a constant  state  of 
decay,  and  the  stench  from  it  is  almost  insupport- 
able. The  well  is  surrounded  by  ‘^a  handsome 
low-roofed  colonnade,  the  stone  pillars  of  which  are 
in  four  rows,  and  are  upwards  of  forty  in  number.^’ 
This  tasteful  building  was  erected  in  1828  by  Sri 


310 


TEYE^S  YEAR. 


Maut  Baija  Bai,  widow  of  Sri  Maut  Dowlat  Ras 
Sindh ia  Bahadoor,  of  Gwalior. 

Xorth-west  from  the  Gyan  Kup  is  Ad-Bishe’swar, 
the  temple  of  the  Primeval  Lord  of  All.’’  Quite 
near  this  temple  is  Kasi  Karwat,  a sacred  well,  to 
which  we  next  directed  our  steps.  Besides  the 
vertical  opening,  there  is  a passage  leading  down  to 
the  water,  which  formerly  was  traversed  daily  by 
religious  Hindoos  desirous  of  approaching  the 
holiest  part  of  the  well.”  Siva  is  also  the  god  of 
this  well.  A few  years  ago  a man  offered  himself 
in  sacrifice  to  him,  when  the  authorities  caused  the 
passage  to  be  closed.  The  priests,  however,  com- 
plained that  a large  part  of  their  income  would 
thus  be  cut  off,  so  they  are  allowed  to  open  it  every 
^londay. 

We  visited  the  Kal  Kup,  or  Well  of  Fate,  but 
not  at  the  proper  time  of  day  to  learn  anything  of 
our  own  fortunes.  In  the  trellis-work  of  the  outer 
wall  is  a square  hole  so  situated  that  the  sun’s  rays 
pass  through  it  and  strike  the  water  in  the  well  at 
exactly  twelve  o’clock.  At  that  hour  numbers 
visit  it,  and  those  who  cannot  trace  their  shadows 
in  the  water  are  doomed  to  die  within  six  months, 
according  to  the  Hindoo  belief. 

A more  famous  well  is  Manikarnika.  Its  fetid 


SACRED  WELLS. 


311 


'svater  is  regarded  as  a healing  balm,  which  will 
infallibly  wash  away  all  the  sins  of  the  soul  and 
make  it  pure  and  holy.  There  is  no  sin  so  heinous 
or  abominable  but,  in  popular  estimation,  it  is  here 
instantly  effaced.  Even  for  the  crime  of  murder  it 
can,  it  is  said,  procure  forgiveness.’^ 

Stone  steps  lead  down  to  the  water  on  the  four 
sides.  The  seven  lowermost  steps  are  said  to  be 
without  a joining,  although  we  could  see  several 
without  looking  very  closely.  The  people  like  to 
delude  themselves  in  this  way.  The  Brahmins  say 
that  these  seams  are  only  superficial,  and  that  the 
seven  steps  are  a part  of  the  original  work  per- 
formed by  divine  hands.  This  well  is  dedicated  to 
the  god  Vishnu.  There  are  several  stories  about 
its  origin,  some  of  which  we  have  either  heard  or 
read.  I will  give  you  one  as  very  soberly  stated  in 
the  Kasi-Khanda : 

‘‘The  god  Vishnu  dug  this  well  with  his  discus, 
and,  in  lieu  of  water,  filled  it  with  the  perspiration 
from  his  own  body,  and  gave  it  the  name  of  Chakra- 
pushkarini.  He  then  proceeded  to  its  north  side 
and  began  to  practice  asceticism.  In  the  mean  time, 
the  god  Siva  arrived,  and,  looking  into  the  well, 
beheld  in  it  the  beauty  of  a hundred  millions  of 
suns,  with  which  he  was  so  enraptured  that  be  at 


312 


TRYE’S  YEAR. 


once  broke  out  into  loud  praises  of  Vishnu,  and 
in  his  joy  declared  that  whatever  gift  he  might  ask 
of  him  he  would  grant. 

Gratified  at  the  offer,  Vishnu  replied  that  his 
request  was  that  Siva  should  always  reside  with 
him.  Siva,  hearing  this,  felt  greatly  flattered  by 
it,  and  his  bodv  shook  with  delight.  From  the 
violence  of  the  motion  an  ear-ring  called  Manikar- 
nika  fell  from  his  ear  into  the  well.  From  this 
circumstance  Siva  gave  the  well  the  name  of 
Manikarnika.  Among  the  epithets  applied  to  it 
are  those  of  Muktikshetra,  ^seat  of  liberation,’  and 
Purnasubhakaran,  ^complete  source  of  felicity.’ 
Siva  further  decreed  that  it  should  be  the  chief  and 
the  most  efficacious  among  places  of  pilgrimage.” 
Another  well  which  we  saw  is  the  ^ Kuan,  or 
Serpent’s  Veil,  which,  father  says,  is  thought  to 
be  very  old.  Steep  stone  stairs,  in  the  form  of  a 
square,  lead  down  to  the  well,  and  a broad  wall  of 
good  masonry,  six  or  seven  feet  thick,  surrounds 
them  at  their  summit,  rising  to  the  height  of  four 
or  five  feet  above  the  ground.  Each  of  the  four 
series  of  stairs  has  an  entrance  of  its  own.  Their 
junction  below  forms  a small  square,  in  the  centre 
of  which  is  the  well.  Descending  twelve  stone 
steps,  you  reach  the  water,  which  is  stagnant  and 


SACRED  WELLS. 


313 


foul.  Beneath  the  water  is  a sheet  of  iron,  which 
constitutes  the  door  leading  to  a still  lower  well, 
which  perhaps  may  be  the  old  well  in  its  original 
state.’’ 

The  Nag,  or  Serpent,  is  worshiped  at  this  well. 
There  is  a figure  representing  three  serpents  in  a 
niche  in  the  wall  of  one  of  the  stairs ; and  on  the 
floor  is  an  image  of  Siva  in  stone,  with  a snake 
crawling  up  it.  It  is  humiliating  to  think  that 
human  beings  worship  such  objects  as  these,  yet 
many  come  here  with  earnest  and  sincere  hearts, 
expecting  to  receive  a divine  blessing. 

This  well  is  visited  only  once  a year  for  religious 
purposes,  in  the  Hindoo  month  of  Sawan,  when 
snakes  are  most  numerous.  A festival  is  held  then 
called  the  Nag-Panchami  Mela.  Men  and  women 
of  all  ranks  attend  the  mela  and  bathe  in  the 
well.  Persons  of  respectability  do  not  prolong  their 
stay  after  they  have  sacrificed  and  bathed. 

There  are  other  wells  here,  the  Dharm-Kup, 
Chandra  Kup,  or  Well  of  the  Moon,  etc.,  but 
these  were  about  as  many  as  we  could  endure  in 
one  visit  to  the  holy  city,  and  probably  as  many  as 
you  care  to  hear  about. 

While  passing  one  of  the  temples  we  noticed  an 
unusual  number  of  persons  collected  at  the  door, 


314 


TRYE’S  YEAR. 


and  stopped  to  learn  the  cause.  A young  girl 
seemed  to  be  the  principal  actor  in  the  scene,  but 
she  looked  far  from  happy.  We  found  that  we  had 
come  to  a wedding,  but  a very  strange  one.  The 
parents  of  this  girl  had  vowed  to  one  of  the  gods 
that  if  he  would  spare  the  life  of  their  sick  son, 
they  would  devote  this  daughter  to  him.  The  son 
was  restored  to  health,  and  the  poor  parents  were 
fulfilling  their  vow.  The  girl  was  married  to  the 
hideous  idol  wfith  a great  many  ceremonies  by 
the  priests  and  sacrifices  by  the  parents.  We  re- 
mained until  the  parents  left,  and  you  need  not 
think  me  foolish  when  I tell  you  that  I wept  to  see 
them  depart  without  their  daughter.  The  mother 
was  almost  overcome,  but  she  bore  up  bravely,  for 
she  thought  she  was  doing  right.  The  girl  looked 
so  wistfully  after  her,  it  must  have  been  so  trying 
for  them  both.  Oh,  how  hard  and  cruel  their  relig- 
ion is ! and  it  brings  them  only  bitter  disappoint- 
ment in  the  end.  This  girl  was  left  to  live  about 
the  temple,  perhaps  to  devote  herself  to  idol-wor- 
ship, but  most  probably,  father  says,  to  live  a life 
of  shame  and  disgrace.  There  are  too  many  of 
these  forsaken  women,  who  aid  in  the  indecent  prac- 
tices that  pass  for  worship  at  some  of  the  Hindoo 
festivals.  So  much  evil  has  the  sanction  of  the 


SACRED  WELLS. 


315 


gods  that,  mother  says,  the  system  of  idolatry  is 
far  more  corrupt  than  we  can  see  in  our  passing 
glance.  How  it  makes  the  religion  of  Jesus  stand 
out  in  spotless  majesty  by  the  contrast ! Plow  it 
shows  our  precious  Saviour  the  One  ’^altogether 
lovely,”  the  One  fairer  than  the  sons  of  men,” 
and  the  only  One  by  whom  we  can  be  saved  ! 

In  the  first  part  of  this  letter  I told  you  of 
our  visit  to  the  Doorga  Khoud ; I must  add  the 
story  of  the  Doorga,  as  related  by  the  Hindoo 
writers : 

“ There  was  once  a famous  demon  named  Doorg, 
son  of  another  demon  named  Ruru,  who  devoted 
himself  to  the  performance  of  ascetic  rites,  and  so 
severely  and  successfully  applied  himself  to  their 
exercise  that  he  acquired  a prodigious  stock  of 
merit,  and,  together  with  it,  unbounded  power. 
By  degrees  he  became  superior  to  all  the  deities, 
who  fled  from  his  presence  and  hid  themselves; 
while  Doorg,  entering  their  dominions  and  usurp- 
ing their  authority,  began  to  transact  the  affairs  of 
the  world.  Indra  himself,  the  king  of  the  gods, 
was  obliged  to  surrender  his  sceptre  to  him;  and 
in  the  like  manner,  Agni  (the  god  of  Fire),  Pavana 
(the  god  of  the  Winds)  and  Jala  (the  god  of  Water) 
submitted  to  his  irresistible  authority.  The  demon 


316 


TEYE’S  YEAR. 


put  a stop  to  religion  among  men,  and  injustice, 
tyranny  and  oppression  spread  over  the  earth. 

^^He  treated  the  gods  most  ignominiously,  and 
ordered  them  to  feed  his  cows.  These  divine  per- 
sonages, in  their  distress,  went  in  a body  to  Siva,  to 
whom  they  represented  their  miserable  condition. 
Taking  pity  on  them,  Siva  commanded  Gauri,  his 
M’ife,  to  go  and  kill  the  demon,  and  deliver  the 
gods  from  their  calamities.  Thereupon,  Gauri 
summoned  the  bloody  goddess  Mahakali,  and  in- 
structed her  to  slay  the  demon.  In  obedience  to 
her  instructions,  Mahakali  set  out  to  attack  Doorg ; 
but  Doorg,  hearing  of  her  approach,  called  together 
his  relatives  and  servants,  and  said  to  them,  ^ Seize 
this  woman,  and  take  care  she  does  not  escape.’ 

“ They  then  seized  Mahakali,  and  were  carrying 
her  off  to  the  house  of  the  demon,  but  on  the 
way,  in  her  anger,  she  darted  fire  from  her  mouth 
and  burned  them  all  to  ashes.  On  witnessing  this 
mishap,  Doorg  gathered  together  a large  number 
of  his  adherents  and  sent  them  to  recapture  the 
goddess.  But  these  fared  no  better  than  their  pre- 
decessors, and  were  destroyed  in  a similar  manner. 
The  demon  was  now  exceedingly  annoyed,  and 
assembled  an  immense  army,  numbering  several 
millions  of  oersons,  and  sent  it  against  the  goddess. 


DOORGA. 


317 


Daunted  by  such  a host,  Mahdkall  fled,  and 
ascended  to  heaven  in  the  form  of  a balloon,  fol- 
lowed by  the  army,  which  soared  up  to  the  skies 
in  pursuit  of  her.  After  a time  the  army  descended 
to  the  earth  again,  and  encamped  on  Bindhyachal ; 
but  Mahakali  kept  on  her  way  until  she  came  to 
Gauri,  to  whom  she  narrated  the  circumstances  of 
her  journey,  adding  that  a vast  army  was  on  its 
way  to  capture  her.  On  receiving  this  intelligence, 
Gauri  became  incarnate  in  a body,  possessing  a 
thousand  arms,  of  such  gigantic  dimensions  that 
it  reached  from  earth  to  heaven.  When  Doorg 
beheld  her,  he  w^as  smitten  with  her  beauty,  and 
declared  to  his  people  that  whoever  among  them 
should  capture  her  should  sit  on  the  throne  of 

X 

Indra. 

Excited  by  the  prospect  of  obtaining  such  a 
high  distinction,  several  regiments  of  the  army 
made  a rush  upon  Gauri,  with  so  great  an  uproar 
that  the  four  elephants  which  supported  the  earth 
on  their  backs  became  terrified  and  fled  in  dismay 
to  Bindhyachal.  Gauri  was  delighted  at  seeing 
them,  and  in  her  owm  defence  immediately  created 
an  army  of  gods  and  instruments  of  w^arfare.  A 
large  number  of  the  enemy  were  slain  through 
the  powder  and  activity  of  the  goddess ; and  Doorg 


318 


TRYE’S  YEAR. 


himself,  smarting  under  the  loss  he  had  sustained, 
now  took  part  in  the  conflict.  Holding  in  his 
hands  a trident,  a sword,  a bow  and  arrows,  he 
came  on  with  irresistible  impetuosity, and,  approach- 
ing Gauri,  inflicted  upon  her  a heavy  blow.  The 
goddess  fainted,  but,  presently  recovering  herself, 
arose  and  ordered  the  gods  to  engage  with  the  foe. 

The  battle  between  the  gods  and  the  demons 
now  became  general,  during  which  Doorg  and  Gauri 
fought  together,  and,  fighting,  ascended  to  heaven 
and  descended  to  the  earth  again.  On  reaching  the 
earth,  the  demon  seized  a stone  and  threw  it  at  the 
goddess,  who,  on  its  coming  near,  breathed  a curse 
upon  it  and  reduced  it  to  powder.  He  then  laid 
hold  of  an  entire  mountain,  and,  raising  it  up,  hurled 
it  at  Gauri ; but  she  crumbled  it  also  to  powder,  and 
with  her  weapon  struck  the  demon,  who,  uttering  a 
loud  cry,  fell  to  the  ground.  The  merciless  goddess 
then  cut  off  the  head  of  Doorg,  and  all  the  enemies 
being  slain,  the  battle  was  most  satisfactorily  ended. 

The  gods  now  approacnea  Gauri,  and  began  to 
extol  her  for  her  valor  and  exploits,  and  showered 
flowers  from  heaven  on  the  earth  below.  The 
celestial  danseuses,  musicians  and  minstrels,  Apsa- 
ras,  Gandharvas  and  Kinnaras,  were  summoned, 
and,  together  with  the  gods.  Munis  and  Hishis, 


DOOROA. 


319 


joined  in  rendering  praise  to  Gaurl.  Gratified 
with  the  honor  paid  to  her,  the  goddess  gave  utter- 
ance to  these  words : ^ Whoever  shall  repeat  what 
has  been  written  in  my  praise  shall  be  delivered 
from  pain  and  fear,  and  I will  make  myself  present 
when  invoked  with  eulogies  that  name  me.  I will 
also  change  my  appellation  to  Doorga,  by  which, 
in  the  future,  I wish  to  be  addressed,  because  I have 
slain  the  demon  Doorg.’  Having  said  this,  she 
vanished,  and  order  was  everywhere  re-established.^^ 
Such  is  the  story;  what  do  you  think  of  it? 
Father  says  it  is  not  more  improbable  than  most 
of  the  tales  about  their  gods  and  goddesses,  and 
there  are  so  many  of  them.  Almost  any  Hindoo 
can  entertain  you  with  numbers  of  remarkable 
stories,  all  of  which  he  generally  believes  implicitly. 
Chat  has  learned  enough  of  the  language  to  under- 
stand much  of  the  conversation  of  the  natives,  and 
they  tell  him  a great  many  tales.  He  will  have  a 
large  stock  of  them  to  repeat  when  we  see  you. 
Chat  has  more  patience  in  listening  to  these  tales  than 
I have.  By  the  time  I hear  two  or  three  I begin  to 
want  something  more  sensible.  I hope  the  time 
will  come  when  the  sweet  story  of  the  manger  of 
Bethlehem  and  the  cross  of  Calvary  will  be 
known  and  loved  by  every  Hindoo. 


Now  I have  touched  upon  this  old  city,  and  that 
is  all  I promised  you.  But  a few  points  have  I 
gathered  for  you  from  the  grand  panorama  that  has 
passed  before  my  eyes  since  I entered  this  wonderful 
land.  AVould  that  I had  the  power  to  give  to  others 
the  pictures  which  my  mind  receives,  in  all  their 
fullness  and  vividness ! Alas  that  so  many  of  the 
rays  from  above  are  absorbed  or  refracted  by  pass- 
ing through  even  the  purest  earthly  medium ! 

AVe  start  upon  our  homeward  journey  to-morrow 
morning,  my  dear  brother,  and  I must  seek  my 
rest  to  be  prepared  for  an  early  awakening.  Good- 
bye to  India. 


TUfi  KND. 


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